An Exposition of Genesis

CHAP. IV.

HErein follow to be considered as the general heads of the Chapter.

1. The remaining encouragements. Ver 1.17.

2. The events befalling after. Ver. 18.26. All this is in preparing Moses.

3. The joining of Aa • on with him who was the second instrument to be prepared. Ver. 27.28.

4. The mission and setting upon their word enjoined. Ver 29. &c.

These are the heads of this Chapter, considered also as parts of the general division, and so the first head here is God's third discourse with Moses for his encouragement.

1. He had answered him, as to his pretended insufficiency. Ch. 3. v, 11.12.

2. He had satisfied him about his name, and encouraged him to go out in it, with promise of success with Israel, and over Egypt. Ver. 13.22.

3. The next encouragement followeth against further objection, which Moses doth make against God's former discovery of his purpose to make Israel believe him. Ver. 1.9. Herein we have now more especially to note,

1. The discouraging reply by Moses. Ver. 1.

2. The encouraging answer of God, Ver. 2.9.

In the former we have these particulars occurring,

1. The form and manner of it; And Moses answered and said. All read the same. Here,

1. The term connecting another objection to so full an answer, showeth the dissatisfaction of Moses, that yet he had to reply to God, and his infirmity therein, not to acquiesce in God's revealed promise; so hard is it to take God's word.

2. The replier, Moses, called, encouraged, and yet not satisfied with all.

3. The manner of reply is by speech, he answered and said, i. e. he readily returned further by discourse, as God vouchsafed.

2. The matter of the reply, which consists in a double suggestion made by him.

1. Of Israel's unbelief against God's former promise, But behold they will not believe me, nor hearken to my voice. Sam. Syr. Vulg. same. — Will not obey me, Onk. — If therefore they will not believe me, nor hear my voice, &c. What shall I say to them? Sept.

1. The adversative term but, as our translators read it well, showeth this to be objected to God.

2. The term demonstrative, behold puts God upon another consideration. It is read by the 70. conditional, if they will not believe me, and thereupon, they add what then shall I say to them? But that is not in the Hebrew, and therefore the objection is positive, behold they will not, &c. Jer. 3.1.

3. The matter thus objected, They will not believe me nor hearken to my voice. This is a hard speech when God had said they shall hearken to thy voice. Ch. 3. v. 18. yet, thus sense prevails to make him weak in faith, while he pretend's others would not believe God by him, here then is his pretended strait yet to stop him.

1. That whatever he saith, Israel will not believe him, that is, give credit to his word, which he should speak in God's name.

2. That they will not so much as hear him to be obedient to him, or persuaded by him.

2. Of the reason of it, For they will say, Jehovah hath not appeared unto thee. The readings do agree. Here we have a reason suggested by Moses, to ground his objection thereon, they will not believe me, for they will say Jehovah hath not been seen by thee.

1. He positively asserts their reasoning, For they will say thus, notwithstanding God hath promised to over power them that they should believe.

2. He expresseth what they will reply for their not believing, that Jehovah hath not appeared to him nor given him any such commission. This his thoughts run upon; however he had not the keeping of their hearts, but God. Wherein he supposeth,

1. That the name of Jehovah would not be trusted.

2. That his appearance unto Moses about this business would not be credited by them, therefore he concludes to what purpose should I go to them?

Quest. How could Moses know this, or was it well that he should put this block in the way of his obedience?

Answer. 1. It is conceived by some, that he spake only conditionally as the 70. if they do say so, what shall I say to them? 2. If positively understood, he could not certainly know so much; but it was suggested to him by his own sense and fears; he supposed they would refuse him upon such an account; and likely upon their rejecting him when he was in his prosperity in Egypt. 3. The action in objecting God doth not expressly reprove, yet doubtless it had its rise from unbelief; and therefore to be charged on the infirmity of faith, however God vouchsafeth gracioussly to answer it; and hereupon takes occasion to confirm his authority in the hand of Moses by his mighty works.

We conclude hence.
• D. 1. Dissatisfaction is incident to good souls in difficulties, after God's full satisfaction given to them.
• D. 2. God permitting, souls backward to God's hard works, are apt to be objecting,
• D. 3. Infirmity of faith may make men suggest things contrary to the promise of God.
• D. 4. Souls may tax others with unbelief, and be such unbelievers themselves.
• D. 5. Obstinacy experienced among creatures may make God's ministers despair of success.
• D. 6. It is incident with sinners to deny God's appearances to his instruments.
• D. 7. God's ministers are apt to apprehend such denials for discouragement to God's work. Ver. 1.

2. Now followeth God's encouraging answer unto Moses, the sum whereof is, that he would procure faith unto him from Israel, by his miracles which should be done by Moses in their sight. He instanceth in 3 from Ver 2. to Ver. 9. The two former are mostly demonstrative, the last seemeth also to be vindictive.

1. The miracle of his rod changed. Ver. 2.5.

2. The miracle of his hand diseased and cured. Ver. 6.78.

3. The miracle of turning water into blood, Ver. 9.

In the first these particulars are observable.

1. The preface or preparation unto the first sign or miracle. Ver. 2 and that is made,

1. By God's question to Moses, And Jehovah said unto him, what is that in thy hand? Sept. Sam. Syr. same. —What is that which thou holdest? Onk. — He said to him for warning, &c. Ar. here note,

1. The term connecting which showeth that the Lord is not weary of satisfying Moses; therefore he joineth further encouragement.

2. The subject answering, Jehovah the eternal God, he saith, what followeth in favor unto Moses, though he had cause to be displeased with him.

3. The question itself, What is that in thy hand? It is not a question of one ignorant or doubting, God knew what it was, but of one teaching and preparing a creature unto further comprehension of the good will and power of God, to make him note what he had with him, and what God would do with it and by it.

2. By the answer of Moses, And he said a Rod or staff, such as shepherds used to have. Sept. Onk. Sam. Syr. Ar. the same. In the answer is a plain return to God, that it was a poor staff and nothing else, an unlikely instrument to do any great things. This God would show Moses for preparing him unto the future sign.

Note hence.
• D. 1. God is not angry for the infirmity of his in objecting, but hastens to heal it.
• D. 2. God questioneth his people sometimes, not to know of them, but to teach them.
• D. 3. God by making creatures sensible of their poor hand instruments prepares to show them his power. Ver. 2.

2. The exhibition of the sign itself. Ver. 3.4. Here observe,

1. A double command from God.

2. A double obedience by Moses. And both these orderly following each other. There are three events of both.

1. The first command to Moses is this. And he said cast it on the ground. All readings agree: after God had prepared him by his question, he now orders him to do something in tendency to the sign, which he was about to give, and it is no more but to throw his staff upon the ground.

2. The obedient return of Moses, And he cast it on the ground. All readings are the same. This carrieth no difficulty in it; only expresseth the obedience of Moses unto God's command.

3. The event, which was twofold.

1. Upon the Rod, and it was for a serpent or it became a serpent, or it was turned into a serpent. All readings herein agree. The terms are not difficult.

The subject here is the Rod or staff.

The attribute is the serpent.

The connection is by a verb substantive which notes the transubstantiation of it into a serpent, so it is said, It was turned into a serpent. Ex. 7.15. To a dragon. Ex. 7. Ver 9.

2. Upon Moses. And Moses fled from before it. All readings agree, from the face of it.

1. The subject affected, Moses, who had the rod in his hand before, and walked with it.

2. The affection, Fear, which made him fly, he started at such a change and fled from such a creature, though it were but his own rod.

3. The object or cause affecting, the rod made now a serpent, the form was terrible to him, as man's nature abhors such creatures. Ver. 3.

2. The next command is thus expressed. And Jehovah said unto Moses; put forth thy hand, and take it by the tail, or catch its tail. All readings agree.

1. The authority commanding is Jehovah.

2. The subject commanded, Moses.

3. The command itself is double.

1. To extend his hand, and therefore to draw nigh after he had fled away, and not to be afraid of this change.

2. To take the new-made serpent by the tail; it was a hard work for a fearful man, especially considering the poisonous effect that might follow.

4. The return of Moses to this command is obedience, And he put forth his hand and caught it. All readings are to the same. Herein,

1. The subject, Moses, who was commanded.

2. The return which is obedience in two acts,

• 1. He put forth his hand.
• 2. He caught it.

5. The event. And it was for a Rod in his hand or It became a Rod in his hand. All readings agree.

In this is another act of transubstantiation, turning a living creature into a stick, as was the turning of Lots wife into a pillar of salt. In both these God showeth the first sign that he will give Moses to do for procuring credit to his call from God.

Quest. Was this a true serpent or a fancy?

Answ. Doubtless it was truly such in nature, and truly turned into a stick again: The reason is undeniable.

1. The God of truth maketh no lying wonders.

2. In God's signs all changes have been experimented to be true; as it was the best wine made of water by the power of God.

3. This distinguisheth between God's works and the Devils; as will appear when we come to the sorcerers works.

Quest. What did this sign import?

Answ. 1. Some give vain conjectures and ridiculous, not worth naming. 2. Others pious conceits; that the same instrument should be a support to Moses and Israel as a staff should be terrible to Pharaoh as a serpent; this is of good use. 3. Yet no certainty in these; but the main sense is, that it was to be a miracle adjoined to the commission of Moses, and by it Israel was to be convinced of his call, before he came to show it unto Pharaoh; this was God's intent in doing it as appears in the next Ver. 4.

3. The end of this sign exhibited followeth, That they may believe that Jehovah, the God of their Fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee or hath been seen by thee. All readings agree.

This reason is brought in something abruptly, and yet no less forcibly, for it is full to the objection, Moses had said, that Israel would not believe that God appeared to him; God showeth what sign he should give them to prove the truth of his call. As if he had said, do this, that they may believe, &c.

In this end proposed are seriously to be noted.

1. The subjects aimed at for good, which is Israel.

2. The duty aimed at for their good. Wherein mark.

1. The object proposed, which is the appearance of God to Moses for this call, and herein.

1. The subject appearing, God as here described in relation, which was opened before.

2. The apparition, which was God's visible discovery of himself in the bush to call him.

2. The act, which was to believe, or to receive as undoubted truth, that God so appeared to him; and sent him upon this work of Israel's deliverance from Egypt.

Quest. What force have such signs to work faith?

Answ. 1. No physical influence to beget faith in any. 2. A moral efficacy they have, to persuade that the truth is from God, which these works do testify, and that none can do them but God; therefore men are left inexcusable, if after these they do not believe, If I had not done the works, &c. Joh. 15.24.

Learn we.
• D. 1. God followeth expostulations with resolutions to satisfy the souls of his servants troubled.
• D. 2. God's almighty power may be tried in small things, even about a Rod.
• D. 3. God's commands in smallest things are to be obeyed by his servants.
• D. 4. When God commandeth small things he worketh miracles to confirm them.
• D. 5. True transubstantiation of creatures into mutual natures is God's work. This was to make a stick a serpent, and e converso.
• D. 6. God's miracles may be terrible to his servants, when intended to be comfortable.
• D. 7. Sense working upon God's terrible signs makes men fly. Ver. 3.
• D. 8. Faith in God's word dares meddle which the most terrible signs from God.
• D. 9. God can make staves serpents and serpents staves, terrors to enemies, and supports to his own. Ver. 4.
• D. 10. Miracles are given by God to turn from unbelief to faith in G ds word.
• D. 11. True miracles are the only work of the true God, the God of Abraham.
• D. 12. God's appearance is eminent to them by whom he worketh true miracles. Ver. 5.

2. The next sign or Miracle, which God showeth to Moses, by which faith should be procured to his message, is upon his own hand, which was first diseased and then healed, and both in a strange prodigious way. Ver. 6.7.8. Wherein occur these particulars,

• 1. The sign itself. Ver. 6.7.
• 2. The use of it. Ver. 8.

In the first of these we have.

1, God's command doubled. Ver. 6.7.

2. The obedience of Moses doubled. Ver. 6.7.

3. The signal event doubled. Ver. 6.7.

2. The end or use of this event declared. Ver. 8.

1. God's first command, &c. We have. Ver. 6. And therein.

1. The additional preface, And Jehovah said furthermore unto him. Readings agree.

1. The term of connection add's this dignation of another sign to answer the former objection, one act of grace is knit unto another.

2. The matter connected, God's further discovery of his good will to Moses, Jehovah said.

3. The term of continuation. Further more again.

2. God's command, Bring in now thy hand into thy bosom. All readings agree in this. There is no obscurity in terms. It is God's express command to Moses to put his own hand into his own bosom, being intended thereby to show him more of his power.

3. The obedience of Moses is expressed, And he brought his hand into his bosom and brought it out. readings herein agree. Two expressions note his obedience here.

1. His puting in of his hand into his bosom.

2. His taking it out of his bosom again, and both doubtbles upon God's word.

4. The event hereupon evidenced, And behold his hand was leprous as snow, Sept. Sam. Syr. the same. — White as snow. Onk. Ar. Here, in the first prodigious work consider.

1. The note of demonstration Behold, it is pointed out.

2. The matter demonstrated in the event effected.

1. A sound hand put into a sound bosom.

2. this hand in a moment made leprous and with such a leprosy as in itself was incurable by men; it was by the leprosy made as white as snow, which noteth a bloodles and a spiritles condition, and it was no other but as a dead hand. This leprosy is written of Levite. 13.23. &c. Ver. 6.

2. The next part of the sign is given.

1. The command of God to Moses repeated. And he said return thy hand into thy bosom. All readings agree. The words are plain. It is God's command unto Moses once more to put his leprous hand into his bosom, having something more of his power to discover unto him.

2. The obedience of Moses repeated, And he returned his hand into his bosom, and took it out of his bosom. Herein Moses objected God.

1. In returning his hand into the same place.

2. In taking it out again at God's word.

3. The event hereupon, which did complete this sign, And behold it was turmed as his flesh. Onk. Sam. Syr. to the same. It was restored into the color of his flesh. Sept. werein we may note,

1. The note of demonstration pointing out this part of the sign.

2. The matter demonstrated, which is another prodigious change, wherein,

1. The subject is a leprous hand.

2. The change of it from what it was, it was turned, that is, from its leprous condition.

3. The term unto which it was changed, and that is into the same healthful state with his own body, Ver. 7.

2. The use or end of this sign followeth in the next verse, wherein we have,

1. Somthing supposed, And It shall come to pass, or It shall be if they will not believe thee nor hearken to the voice of the first sign, All readings agree to the same sense. Herein is supposed an opposition in them to believe which Moses was ready to object; they will not believe though my staff be made a Serpent, suppose that saith God.

1. That they will not believe thee.

2. That they will not hearken to the voice of the former miracle.

2. Somthing affected, They will believe the voice of the latter sign, — Of the second. Sept. Ar. Sam. Syr. Onk. same. Wherein God promiseth that all his miracles shall not be in vain, but that by the latter, if not by the former, souls shall be over-poured, and made to see the truth of God's message to them, that they shall by faith embrace it to salvation. Ver. 8.

Quest. What did this miracle of diseasing and healing the hand of Moses signify?

Answ. 1. There are many vain conceits of his hand leprous, and his hand healed, to note many things which never were intended. 2. It is piously conjectured, that thereby he would teach Moses that though he were never so base and weak in himself, yet that God who calleth things that are not, as if they were, would and could make him by his word, though he were as incurably leprous yet to live, and to be mighty for his work. Some also think that it was to keep him humble in his employment, that he might not be puffed up as if the Miracles were done by his hand. These are conjectures only. 3. The proper signification is the intent of a miracle, and that is as a second means to command faith in Moses to trust God, who can smite and heal, and to work faith in them to God's word, unto whom he was sent to show these wonders. And this sense God giveth himself. Ver. 8.

• D. 1. God at his own pleasure giveth sign to sign to help the weakness of faith; but not so always.
• D. 2. God sometimes commands his servants in order to disease and try them.
• D. 3. Such commands are readily to be obeyed by God's people. So Moses did.
• D. 4. Upon such obedience God sometime showeth his servants bitter diseases.
• D. 5. Sudden change from soundness to leprosy is God's miracle. Ver. 6.
• D. 6. After trial God commands his servants again in order to healing.
• D. 7. Obedience must be acted to see the good of such commands.
• D. 8. God answears the obedience of his servants with wonderful healing.
• D. 9. It is God's prerogative alone to disease and heal his creatures miraculously by his word. Ver. 7.
• D. 10. Miracles at first may miss of their end and not persuade men to faith.
• D. 11. Second miracles may do that which former did not effect.
• D. 12. God's word and promise alone can make miracles themselves effectual means of faith.
• D. 13. Miracles have voices which should command faith and obedience. Ver. 8.

3. The last sign or miracle now followeth, whereby God will persuade Israel to believe that God appeared to Moses, and had sent him to deliver them. Ver. 9. Wherein we have,

1. A supposition of the ineffectualnes of the two former signs, that notwithstanding both of them yet Israel might not believe. And it shall be if they will not believe also these two former signs, and will not obey thy voice — Believe thee. 70. — Obey thee. Onk. But if it happen, that they do not believe also, &c. Sam. Syr. and Ar. to the same purpose. There is no diffculty in the words. You may note

1. The term of connection knitting this to the former, God abounds in goodness to satisfy the doubts of his poor servants.

2. The matter connected, which is a supposition which Moses might be ready to object, and it is twofold.

1. Of Israel's infidelity concerning the two precedent signs, it may be, they will not believe for both these wonders.

2. Of their disobedience, they will not hearken to my voice notwithstanding; suppose all this will be so. God thus yields to his infirmity.

2. An injunction together with a promise of enabling him to show a third sign more terrible; this was not only to be demonstrative but vindictive upon the Egyptians. Herein observe.

1. The command of God, That or then thou shalt take of the waters of the river and pour upon the dry land. Sep. Onk. Sam. Syr. the same. — Take of the water of Nile. Ar. herein may be noted,

1. The connection of this word to the former doubt.

2. The injunction unto two acts.

1. To take of the water of the river; of any river Junius. Others, of the river of Egypt Nile where this was afterward executed; but the general notion here is best.

2. Thou shalt pour upon the dry, that is, the earth. This is all commanded.

2. The event promised, And the waters which thou takest out of the river shall be, even they shall be into blood upon the dry ground. The whole is a miraculous transmutation, wherein note,

1. The subject of it, the waters specified, even these which thou takest out of the river.

2. The term of this change, blood, true blood.

3. The change itself, transubstantiation in the verb substantive doubled, they shall be, even they shall be, into blood, that is turned, into the substance of blood.

4. The place of this change, upon the dry ground.

Quest. Was the sign done in present, or was it only before Pharaoh as we read, Ch. 7.19.

Answ. 1. It is doubtful whether any water were in the place where now Moses stood. 2. The sign spoken of was to work faith in Israel. 3. The sign was shown unto Israel, before Moses went unto Pharaoh. Ch. 4. v. 30. 4. It was not the same, with that of turning the rivers into blood, for this was done on the dry land, but that was in all places of waters: yet this was an instance of what God would and could do in that.

Quest. What was the main scope of this sign?

Answ. 1. To confirm the call of Moses with the rest foregoing. 2. To show some terriblenes of judgment in turning an element of nourishment into an instrument of death. 3. It may be also to recompense their sin in destroying the Hebrew infants in the waters.

Hence we collect.
• D. 1. God trebleth his indulgence to help the infirmities of his servants.
• D. 2. It is incident unto sinful men to mistrust the wonders of God.
• D. 3. Such incredulity may discourage God's wonder-working instruments in their work.
• D. 4. God knoweth this evil of men, and grants it may be so, but not approves it.
• D. 5. God work's not only strange but terrible signs to make sinners believe.
• D. 6. When God giveth forth his word, water shall blood the land, not water it.
• D. 7. When waters are made blood-guilty they are justly turned into blood.
• D. 8. Signs demonstrative of God's power unto his servants are vindictive unto his enemies. Ver. 8.

4. A further encouragement of Moses to his work, we have. Ver. 10.11.12. Wherein note,

1. A further objection made by Moses against the undertaking of the work unto which God called him. Ver. 10.

2. God's satisfactory answer to him. Ver. 11.12.

1. The objection of Moses occurreth, wherein observe,

1. His onset again, And Moses said to Jehovah. — To the Lord, Sept. Before the Lord. Onk. — Unto the Lord. Ar. we have here,

1. The term connecting another objection.

2. The person objecting, Moses.

3. The person to whom, Jehovah.

4. The manner of it, by speech.

2. The matter of his objection expressed two ways.

1. Negatively, For me, O my Lord, I am not a man of words, either from yesterday or from the third day, or from the time that thou hast spoken to thy servant. — I pray thee, O Lord, I am not well spoken or eloquent, &c. Sept. Onk. same. so Sam. Syr. Ar. to the same purpose.

This objection is from his want of words that he was no good spokes-man, and what should he do to deliver his message to the King? to this porpose he replieth.

1. The object of his reply, is his Lord.

2. The subject of the complaint is himself. As in me.

3. The complaint he maketh, and that is that he had not the faculty of speech.

1. Expressely denying it, I am not a man of words, a man of lips, a talker, Job. 11.2. I have no voluble tongue to bespeak the Majesty of Princes, I am not eloquent. So the mighty man is a man of arm. Job. 22.8.

2. Gradually complaining in three expressions.

1. Not since yesterday.

2. Not from the third day.

3. Not from the time that God appeared to speak with him: that is, neither by nature, nor education, nor infusion of such a gift from God.

2. Affirmatively, But I am heavy in mouth and heavy in tongue. Sam. same. Syr. to it. — Heavy of speech, and of a deep tongue, that is, hard to speak.— Onk. slow. — Ar. Of a slow vile or stammering voice. 〈 in non-Latin alphabet 〉 , Sept. The word in the original, is heavy of mouth, and heavy of tongue; that signifieth in our speech, infirmity of speaking, unaptnes to express himself unto men of place and parts so as to be accepted by them; he doth, in short, assert himself, to be a weak man as to expressing of himself, and therefore unfit to be such an embassadour from heaven, to a great potentate and mighty persecutor.

Quest. Was Moses indeed slow of speech, or was it not an excuse? Why else doth the Spirit say, he was mighty in word and deed, Act. 7.21.

Answ. 1. It was no untruth, Moses might naturally be slow of speech, for God seems to grant it in his answer. 2. It was yet doubtless his infirmity to urge this against his undertaking God's work. 3. The expression of Stephan doth not impeach this, for mightines in word there, was not in volubility of speech, but in efficacy of it, when he spake, in the name of God, and the work was done: you have the sense.

Learn the result of it in these truths.
• D. 1. Infirmity of faith maketh God's called ones to object many times against his will.
• D. 2. Miracles sometimes will not silence such objections of fearful doubting souls.
• D. 3. Vnwilling souls for God's work are apt to plead real infirmities for excuse.
• D. 4. Such pleading of weak Saints is yet with application to God as their Lord.
• D. 5. Weaknes of faith, will urge against God's call, not only self insufficiency, but God's not supplying.
• D. 6. Infirmity in speech may be an argument as to men, though none unto God, to hinder his work.
• D. 7. Good souls are apt to sit down under such discouragements and deny God's call. Ver. 10.

2. God's answer followeth to take off this discouragement from Moses. Ver. 11.12. Wherein are,

1. God's check by expostulation. V. 11.

2. God's injunction with promise. Ver. 12.

In the former occur to observation,

1. The preface. And Jehovah said unto him. — The Lord said unto Moses. Sept. Readings agree. The terms here are plain, and easy to know.

1. The term of connection showeth the close return of God to the objection of Moses.

2. The Replier, Jehovah.

3. The party to whom, Moses.

4. The reply i • self, he said, as followeth.

2. The answer in a double expostulation.

1. Who put the mouth to man, or who put the dumb or deaf, or the open eye or the blind. Onk. & Sam. same.—The first man: Ben Uz. — Who gave the mouth to man, who made the dumb and deaf, the seeing and blind? Sept. — Who made, &c. yr. —Who created pronunciation, &c. Ar. All to the same purpose.

This question puts Moses upon inquiry and consideration of the great creator and former of all parts, powers, and faculties of men, that when he complains upon his defects, he might consider there was a way to supply them, and not to despond by reason of them.

1. The scope of the question, is to stop the objection of Moses; do you want a tongue or a mouth? pray consider who made them.

2. The matter of the query is in the letter about the position or instruction of man's mouth and faculties; which notion of putting is emphatical, and carrieth in it these things.

1. Creation or forming of the mouth to its special office, as well as the ear or eyes.

2. The fitting or framing them to act according to their created natures.

3. The ordering or determining of them either unto effect or defect; who sets the mouth to speak or to be mute, or the ear to be deaf or hearing, or the eye to be blind or seeing who order's and effect's this in man, consider, and tell me Moses.

2. The next question resolves the former, Have not I Jehovah? All readings to the same. — Have not I the Lord God? Sept. Am not I God the creator of them?

2. This question must be resolved affirmatively, I Jehovah have set the mouth in man, &c. And if I be he, who now call thee to go and deliver Israel out of Egypt; doest thou stop for want of a mouth or tongue, seeing it is in my hand to create and order them? thus the Lord gently reprooveth him. Ver. 11.

2. After this check he encourageth him to obey his call, and make no more delay, and that,

1. By his injunction repeated, And now go, All readings agree. — Go on, vulg. Herein God shakes him out of his delays, and straitly chargeth him; stand not upon those frivolous objections, but considering who calleth you, and who it is that giveth the mouth to man, it is I Jehovah, go therefore at my word, tarry not.

2. By his promise added, And I will be with thy mouth, and I will teach thee what thou shalt speak, And I will open thy mouth, and instruct thee what thou shalt say. Sept. — My word shall be in thy mouth. Onk, Syr, Sam. Ar. to the same with the Hebrew. All tend to the same purpose, herein are pomised,

1. God's presence with his person, and specially with his mouth, of which he complained,

2. God's influence in suggesting, nstructing, enabling his tongue to speak: now who can resist the mouth wherein God is, and speaketh, such a promise we have from Christ. Matth. 10.19.20. Mark. 13.11. Luk. 12.11.12. Thus God labors with a fearful infirm creature to raise him from discouragement, and set him to his work. Ver. 12.

Quest. How is God said to make the dumb? &c.

Answ. 1. That it is only his prerogative, & power to do it, he opens and shuts man's mouth, &c. 2. That where-ever he shuts he doth it justly. 3. That graciously and for trial he exerciseth this power upon some for his glory as on Zechariah; (the end expressly mentioned in the case of the man born blind.) Luk 1. John. 9.

Quest. What is carried in God's presence and influence upon man's mouth?

Answer. 1. The gift of wisdom, which orders words. 2. The gift of utterance to declare them. 3. The almighty efficacy of both.

Learn we hence.
• D. 1. Jehovah indulgeth his weak servants to object, that he may multiply satisfaction to their doubts.
• D. 2. God teacheth and checketh his servants sometimes by questioning with them.
• D. 3. Mans mouth and use of it is from him, it is not of himself.
• D. 4. Defects of speech and senses are incident unto some among men.
• D. 5. Perfections and defects in all faculties are the works of God. Isai. 35.56.
• D. 6. God alone put's or sets all these events, and none can change them. Ver. 11.
• D. 7. God's injunction of duty, justly followeth his satisfaction to doubts.
• D. 8. Mans drawing back from duty puts God upon new injunctions to them. Go he must.
• D. 9. God's promise of presence and influence backs his injunctions strongly to his servants.
• D. 10. The mouth where God is and which he instructs; is mighty in the word of wisdom. Ver. 12.

5. The last encouragement given unto Moses for his great undertaking is to be observed in Ver. 13.14.15.16.17. Wherein note.

1. The last repulse of Moses wherein he would utterly shun God's call. Ver. 13. And he said, for me, O Lord, oh my Lord or I pray thee, O Lord, send, I pray thee by the hand thou shouldest send, or of him whom thou wilt send. — I pray thee Lord choose one mighty whom thou wilt send, Sept. — Send now by the hand of him who is worthy to be sent. Onk. — Send whom thou wilt send. Ar. — By him whom thou wilt send. Syr. By the hand of him whom thou wilt send.

In this reply we have observable,

1. The connection to God's former encouragement, and he said, that is, Moses, notwithstanding God had answered him fully to all his objections, and had promised him also wisdom, power and abilities for discharge of his call, yet Moses staggering in faith replieth at last, with a plain shift, and desired for all God's encouragements to be excused from the undertaking; so his carnal sense and unbelief oppose all God's appearances and promises to him, notwithstanding all, yet Moses thus bespeak's God.

2. The reply connected is a plain putting of the work from himself, being unwilling to be employed in it, though the most honorable service that God could assign unto him. In the reply note expressed,

1. The manner of it, by humble address, I pray thee, O Lord, or as for me, O Lord, I pray thee. so the term. — is read by some as a pronowne, by others as an interjection, both ways it notes yet an humble address of Moses to God though his reply were bad.

2. The matter of it which is a request of excuse, send by the hand thou shouldest send, wherein we have to observe.

1. His request explicit, that God would send some other fitter instrument about this great work, that might manage it for Israel's deliverance.

2. His request implied, send not me, let me, I pray thee, be excused from this heavy undertaking.

Quest. What is meant by the explicit request?

Answ. 1. By the hand synecdochically is meant the man the instrument of this deliverance. 2. By sending that or him whom God should or would, notes plainly any man else whom God should think fit, so he might be spared; some apply it to the Messiah, as if Moses would now have God send him; but it hath no sound reason in it, the sum is, excuse me, and send by whom you will, thus Moses resisteth still. Let the message be sent by Phineas. Ben. Uz.

Quest. Did Moses sin in this request?

Answ. It is apparent that he did sin.

1. In disobeying God's call.

2. In not believing God's promise.

3. In provoking God to anger, however God remember mercy, and deal kindly with him in his answer to his last excuse.

Learn we hence.
• D. 1. Vnbelief hath still something to oppose against God's call and promise unto his work. It is never satisfied.
• D. 2. Infirmity of faith in Saints doth not keep them from humble address to God, though it grieve him.
• D. 3. Weaknes of faith is willing to avoid difficulty of work.
• D. 4. Hands or instruments God doth make use of to bring about his own work.
• D. 5. Infirm believers are ready to put of God's work to any from themselves.
• D. 6. The weak in faith would yet have them to be of God's sending that shall be employed for saving his Church. Ver. 13.

2. The return of God to this excuse of Moses. Wherein we have to note,

1. God's resentment of this reply, And the Anger of the Lord of Jehovah was kindled against Moses. —The fury of the Lord was angry against Moses. — Onk. Syr. Ar. God being angry with anger, Sept. — Burned. Sam. In which are,

1. The term of connection, closeth this affection of God with the excuse of Moses, God had born with him all this while, and answered all his objections, & promised sufficiency for his work; but all persuades not Moses, now therefore God carrieth himself in another manner to him.

2. The affection discovered, or the expression of something represented by it, The fury of Jehovah burned, or was hot or angry against Moses. This is spoken after the manner of men, and it notes God's aversnes and opposition to the wayward carriage of Moses; and now he did as it were change his countenance, and frown upon him, yet not as an enemy, but a displeased father, seeking the child's amendment, but severely testifying against its sin. The same phrase therefore doth not always note the burning wrath of God against the wicked but sometimes severe chastenings also of his own when their ways & works displease him.

2. God's encouragement to him, notwithstanding his put off; and that is given two ways.

1. In providing an associate in this work with him. Ver. 14.15.16.

2. By appointing a signal of working wonders. Ver. 17.

In the former we have to observe.

1. God's pointing out the man for his companion in the work. Ver. 14. wherein three things,

1. God's determination of the person, expressed by expostulation, Do not I know, Aaron the Levite thy brother, that speaking he shall speak? So it is read to the letter, without supply of anything to make up the sense. Our translators read, Is not Aaron the Levite thy brother I know, &c. But then the verb substantive must be supplied, which otherwise need not, Do not I know, &c: Geneva. — Behold is not Aaron the Levite thy brother? I know, &c. Sept. — Aaron the Levite is thy brother, is it not known before me? &c. Onk. positive. Syr. Ar. same with 70. Sam. with Hebr.

1. The cause determining this person is God's konwledge of the person, do not I know? or have not I known? i. e. Foreknown, ordered, determined & approved.

2. The person known and determined set out.

1. By his name, Aaron, well known to Moses.

2. By his tribe, the Levite, the same with Moses.

3. By his relation, thine own brother. A man therefore most familiar with thee, and fit to join with thee in the work to which I call thee.

3. The work known and determined, which was that he speaking could speak, that is freely and fully to the purpose for which God sent Moses, and this is further added to answer the former objection; that if Moses would not trust God for a tongue to himself he should have a tongue by another creature of his a near relation.

2. God's prediction to Moses about him, twofold.

1. Of coming to meet him, And also behold he cometh forth to meet thee. Sept. Onk. Sam. Syr. Ar. the same. Here.

1. The term of demonstration connected, And also behold. God did not only know and determine him, but had shown him of his appearance to Moses, and moved him upon the same account to join in his work.

2. His motion demonstrated. He is now coming forth, and setting on towards thee.

3. The end of his motion foretold, and that is to meet with Moses, and join with him in the work.

2. Of his rejoicing in seeing Moses come about this work, And he shall see thee and be glad in his heart. Onkel. Sam. Syr. same. — Seeing thee he shall rejoice in himself. Septuag. Ar. Wherein we may note.

1. Aaron's sight of Moses unto mutual embracings and enjoyments.

2. Aaron's readiness and gladness of heart unto the work; which something seems to check the dullness and backwardness of Moses. He will be glad to see thee come about Israel's deliverance, and rejoice to help thee, and thou art putting of the work, though I call thee. Ver. 14.

3. God's distinction of their work, in the joint carrying on of Israel's deliverance, wherein note,

1. The work imposed upon Moses, And thou shalt speak to him, and shalt put the words into his mouth. Onk. Sam. same. — Thou shalt give my words, &c. Septuagint. Syr. — Speak and put this work, &c. Ar.— Put my words. Vulg. Herein we may note,

• 1. The authority impowring, Jehovah.
• 2. The person empowered, Moses, thou.

3, The subject over whom he is empowered, Aaron, and his mouth and tongue.

4. The power itself speaking, and putting words into his mouth, where God maketh Moses to be supreme, as the mind and understanding, and Aaron as the mouth or instrument of making known what the mind suggests; or rather higher, as one from God informing the mind, or teaching.

2. The work assumed by God himself, And I will be with thy mouth and with his mouth, and I will teach you what you shall do. Sam. Syr. same. — With thy speech. Ar. — I will open thy mouth and his mouth, will instruct you, &c. Sept, — My word shall be with thy mouth, and with his mouth, &c. Onk.

1. The undertaker Jehovah himself.

2. The undertaking, to be in the mouth of Moses and Aaron by his presence and influence.

3. The effect of it, I will teach you, or make you instructed for all that you shall do. All the words and works of both of you shall be of my framing. Ver. 15.

3. The work laid upon Aaron, And he shall speak for thee to the people. Sept. Onk. Sam. Syr. Ar. to the same. This defect Moses complained of, and God had promised to supply it in himself, to make him a good spokesman; but he not believing, God appoint's that work for Aaaron, where you may note,

1. The promiser Jehovah.

2. The subject of the promise. Aaron.

3. The matter promised, speaking and clearly declaring all matters revealed to the people, to make them understand.

4. The subject for whom this is promised Moses, who was discouraged by his own slowness of speech. He shall speak forth.

4. The confirmation of this order between Moses and Aaron, by doubling each promise to both.

1. Concerning Aaron, And he shall be, he shall be to thee for a mouth. Sam. same. — He shall be thy mouth, Sept. He shall be thy interpreter. Onk. Syr. Ar. This is no more but what was said before, only it is confirmed by doubling.

1. The subject spoken of, Aaron.

2. The use attributed to him, was to be a mouth to Moses, to speak his mind.

3. The certainty of promise is in the doubled expression, he shall be, he shall be.

2. Concerning Moses, And thou shalt be to him for a God. Sam. Syr. same. — Thou shalt be to him in things pertaining to God. Sept. — To him for a Prince. Onk. a Lord. Ar.

1. The subject here concerned is Moses.

2. The place assigned him in this work is under the notion of God; which is applied to chief Magistrates in the Church; and so here, but with more eminent stamp of God's glory on Moses.

3. The certainty of it, thou shalt be.

Whence we conclude.
• D. 1. Multiplied oppositions to God's call may provoke God to be angry with his servants.
• D. 2. When God's promises and reasons cannot persuade, God's anger drives of his servants from their excuses.
• D. 3. God may be very angry with the sins of his servants, though well pleased with their persons.
• D. 4. When one refuseth God's work in redeeming his Church, he knoweth others to use for it.
• D. 5. God indulgeth the weakness of his instruments to give associates, when they decline to go alone.
• D. 6 God's knowledge of persons, relations and conditions, put them in a capacity to do his work.
• D. 7. God's knowledge determine's to one eminency of speech, and not to another.
• D. 8. God moveth the hearts of instruments sometimes to the same work, when they are in remote places.
• D. 9. Some hearts are more ready to move about God's work then others.
• D. 10. Providence moveth instruments to meet, for carrying on his work, when they are at disstance.
• D. 11. Creature meetings and injoiments God appoints, to encourage to his work of saving.
• D. 12. God useth the gladness and cheerfullnes of some, to help on the deadness of others in his work. Ver. 14.
• D. 13. God maketh one instrument to superintend and instruct others for his work.
• D. 14. God himself superintends all instruments, is with them, and teacheth them their work. Ver. 15.
• D. 15. Some instruments for saving his Church God useth for speaking his mind.
• D. 16. Several works are designed of God to several instruments for delivering his Church.
• D. 17. Some God appoint's as mouths and interpreters, and they shall be such.
• D. 18. Some Jehovah makes as God's in dominion and rule, and they must guide the rest.
• D. 19. God's own name is put upon instruments of salvation, to dignify them. They are as God's.
• D. 20. It is God's part to give oracles, & his ministers to declare them. So God sets Moses in authority above Aaron. Ver 16.

2. The next part of God's last encouragement of Moses, is the appointing him a signal of doing miracles to procure faith. Ver. 17. And this rod thou shalt take in thy hand wherewith thou shalt do the signs. Onk. same. — This rod that was turned into a serpent thou shalt take, &c. 70 — Wherewith thou hast done signs. Sam. but the verb is future. — Prodigies. — That thou majest work signs, Syr. Herein we have two things to note,

1. An injunction, and this thy rod thou shalt take in thy hand, in which passage.

1. The term of connection and knits the word of power to do miracles, unto the former encouragement by an associat.

2. The manner connected is God's injunction upon Moses, to take nothing else in his hand, but the shepherds staff or rod, which formerly was turned into a serpent. Take that in thy hand, which though it be a simple instrument to appear withal before Pharaoh, yet take it, for it shall be a rod too strong for him to deal withal.

2. A promise. Herewith thou shalt do signs or miracles, which afterward were done. Ch. 7. &c. Here

1. The authority promising, Jehovah.

2. The subject of promise, Moses.

3. The matter of promise, Wonder-working.

4. The certainty of it. Thou shalt do them.

We observe.
• D. 1. God can add wonder working power to his associated instruments for his Churches redemption.
• D. 2. God injoineth his servants small things, but promiseth great.
• D. 3. God sends his embassadour with a shepherds staff against royal scepters.
• D. 4. God's servants must obey, and go in that despicable form that he will have them.
• D. 5. Obedience to God in small things, shall have great events.
• D. 6. God's promise giveth miraculous works by poor signalls. Despise them not. Ver. 17.

2. The event of providence after all encouragements given to Moses, come now to consideration, which tend also to the further preparation of Moses to his work, these events are of two sorts.

1. Concerning action in matters done. Ver. 18.23.

2. Concerning passion or suffering. Ver. 24.26.

In the active events we have to note.

1. Moses his valediction to his father. Ver. 18.

2. God's encouragement hereupon. Ver. 19.

3. Moses his preparation for his journey. Ver. 20.

4. God's instruction unto him about his work. Ver. 21.23.

The first of these we have Ver. 18. Wherein note,

1. The proposeal of Moses to his father, herein are considerable,

1. His access unto him, And Moses went and returned to Jether his father in law. All readings agree, only in the name. — Hebr. Jether. — Sept. Jethor. — Onk. Syr. Sam. Jethro. — Ar. Ethro. The letter is plain and easy. In the whole note.

1. The term of connection, knitting this carriage of Moses to his father with God's resentment of his excuse, and further encouragement unto his work, at last Moses is persuaded, and put upon motion.

2. The matter of the history connected, is the motion of Moses to his father in law, wherein,

1. Something is supposed, that now God in the apparition of fire in the bush, left him, and he departed from God and (as safely presumed) by leave to bid his father farewell.

2. Somthing expressed and that is his motion.

1. The subject moving is Moses now persuaded.

2. The motion itself expressed, in two terms. — He went, and he, returned.

3. The term of this motion, Jethro his father in law.

2. His bespeaking of him, And he said unto him let me go I pray thee, and return to my brethren, which are in Egypt and see, whether yet they be living, I will go and see. Readings agree. Herein mark.

1. The term connecting speech to motion, and.

2. The parties speaking and bespoken, Moses and Jethro.

3. The speech itself, which is an humble request of Moses, to have his consent that he might go, and return, and visit his brethren in Egypt, no difficulty at all in this.

2. Jethro's answer to Moses his son in law, And Jethro said unto Moses go in peace, 〈 in non-Latin alphabet 〉 Sept. go in health; all other readings agree. Herein observe.

1. The term of connection knits a gracious answer, from the father to the son; so providence ordered that the fathers answer should further his work.

2. The answer annexed is plain, wherein are.

1. The replier, Jethro. The father in law who might have scrupled the business but did not.

2. The subject to whom, Moses: unwilling enough in himself to the work.

3. The reply itself, which is a grant, with a prayer for a blessing. Go in peace. herein mark.

1. His license, go, as thou hast desired and God commanded. Thou shalt not be hindered by me, haste and go.

2. His prayer, go in peace, go and prosper, it is a phrase carrying a desire of the confluence of all blessings upon him in his way and work.

Quest. Did Moses well to go back and take leave of his father in law, when God commanded him for Egypt?

Answ. 1. However sometimes such valedictions are forbidden, when they retard God's work, yet not so in other cases. Luk. 9.61, 62. 2. It was requisite for Moses in such a journey to carry his family with him, which he could not well do, without his fathers consent. 2. It is safely presumed that he did this with God's allowance who would have him set his house in order, and then proceed to his work.

Quest. Why did Moses conceal God's call of him, and pretend only a visit into Egypt?

Answ. 1. It is indeed thought by some that he told Jethro nothing of his business, but this is only a conjecture because such an act is silenced. 2. Moses did not deceive Jethro by pretending a visit, for it was true. 3. The visit of his brethren did doubtless import more then a common salute, it was doubtless to do them more good, of which Jethro was not ignorant. 4. In part without doubt something of God was discovered to Jethro, about this undertaking, if not so fully now, yet when Moses sent back his wife and children to him from Egypt, which could not be very long after this: however no evil was in Moses about this matter.

Learn we hence.
• D. 1. God's single encouragement may be despised, but his displeasure and mercy together set souls on going and doing. From the connection.
• D. 2. God's call sometimes hindereth not from duty to relations.
• D. 3. Obedience unto God's command may consist with asking leave of man.
• D. 4. The looking after lives of relations is a duty natural and desirable.
• D. 5. Under the natural affection and duty of a man, greater intents from God may lie hid.
• D. 6. Hearts of fathers are moved to yield, that God's work may go on.
• D. 7. Not only liberty is given, but prosperity desired by strangers when God moveth.
• D. 8. Grace may make Midianites to help on the salvation of Israelites. so here. Ver. 18.

2. God's further encouragement followeth Moses hereupon. Ver. 19. Wherein we have,

1. God's injunction on him, And Jehovah said to Moses in Midian, go return into Egypt, most readings agree. The 70 add. After those many days the King of Egypt died. Herein,

1. The connection showeth God's quickening of Moses again unto the work, while he now was bidding his father farewell.

2. The matter connected is an injunction. Wherein are,

• 1. God enjoining.
• 2. Moses enjoined.
• 3. The injunction itself, Go return into Egypt.
• 4. The place where it was given, Midian. All plain to the letter.

Quest. Was this a distinct appearance of God to Moses from the former?

Answer. 1. It is conceived by some that this text belongs to the former appearance, and it is transposed here, but there is no need of such transposition. 2. The distinct places named do rather argue distinct appearances.

2. God's consolation, the reason of his injunction, Go, for all the men are dead, which sought thy life, most readings agree. — Who sought to kill thee. Onkel. In which observe,

1. The rational particle note's this to be the reason of God's injunction, which also Moses might acquaint Jethro withal, having at first told him of his flying out of Egypt, that he might more willingly yield to his going.

2. The reason or encouragement from God is a certificat made to Moses of the death of his enemies, under God's own testimony, which import's.

1. That there were some, and these great ones in Egypt, that did seek after his soul, that is, his life to destroy it, and kill him.

2. That all these implacable adversaries were now dead; and therefore no fear of them to trouble him.

We learn.
• D. 1. God seeth there is need of new incentives to stir up his servants to duty.
• D. 2. Frequent discoveries of God are useful to stir up faith.
• D. 3. God will not leave his instruments, but to Egypt they must go to do his work.
• D. 4. Many murderers may seek the life of God's servants to discourage them.
• D. 5. Death under God, makes a riddance of them at last.
• D. 6. Such remooves of enemies, God assures, to encourage instruments to work. Ver. 19.

3. The next event of action is the immediate preparation of Moses for his journey, wherein we have to note,

1. His company assumed, and disposed, And Moses took his wife, and his sons, and made then ride upon an asse. — And put them upon an asse. Onk. Sam. — And put them on asses. Plural. 70. — Made them go up. Ar. — And carried them upon an asse. Syr.

1. The term of connection knits this act of Moses to God's former encouragement, his fear being removed he presently prepares for his journey.

2. The matter connected is his preparation with respect to his company, wherein are,

1. The agent Moses, the father of a family.

2. The patient, his wife, and sons, which were two Gershom and Eliezer. Ch. 2.22. Ch. 18.4.

3. The Act about these, which is twofold,

1. Taking of them, assuming and leading of them, as his companions in his journey, desiring therein to carry them to the Church of God in Egypt.

2. The disposition of them for travel. He set them upon an asse or he made them ride upon an asse, to the letter the 70. read plural upon asses; which is not dissonant from the scope in the Hebrew, for the word notes rather the kind of beast than the number. It is probable also that he had more beasts than one, convenient to carry his company; and that the burden of a woman and two Children was not determined to one beast only. In this are obvious this acting of providence.

1. That his messengers must go lowly, not as the garb of the world is, he hath no camels harnessed richly, nor horses, but a poor asse. So Christ. Zech. 9. Ver. 9.

2. That they shall have sufficient help in their way; to bear their burdens.

2. His motion, And he returned into the land of Egypt. All readings are to the same scope. Wherein observe,

1. His motion is knit to his preparation, and that expressed, He returned, that is, leave being taken, of his father he set upon his journey to return; so the circumstances of the place do necessitate to understand it, that now he attempted to return.

2. The term of his motion intended was the land of Egypt, whether God called him. He turns not aside another way: Thither his commission bound him.

3, His Array, or assuming an instrument for his journey, And Moses took the rod of God in his hand. — The rod which was from God. Sept. — By which miracles should be done, &c. Onk. Sam. and Syr. as Hebrew. — The staff which God commanded him that he should take in his hand. Ar. This was that which God commanded him. V. 17. And herein are observable,

1. The subject obeying, Moses.

2. His obedience, He took the rod of God in his hand.

1. His act is taking or assumption.

2. The object, the Rod of God, that which was turned into a serpent, and again returned into a rod.

3. The manner of taking it, In his hand.

Quest. Did Moses well to take his wife and Children with him in this expedition?

Answer. 1. It is asserted by an eminent man, who undertakes to prove Zipporahs innocence about circumcising her son; that Moses was in fault in bringing his wife great with child out of Midian, and that she had child by the way; and however God spared them in the wilderness, who circumcised not their Children in their travels for 40 years, their tedious journeys necessitating it; yet God was angry with Moses, because he brought a necessity upon himself by taking this incumbrance with him, for he might have left her with her father, as is presumed, that now upon this occasion he sent her back. But all things are not so clear as presumed.

1. Though we read not of the name of the second son before Moses his entrance upon his journey, yet we read, that he set his wife and sons upon the asse; and it is not probable, that the second was then unborn; for how then could it be known to be a son? If therefore the order of the history be natural, as the events fell out, the second son must be born before Moses began his journey; therefore she did not fall in travel by the way.

2. That Moses did send mother and Children back is sure; and that he might do it upon the circumcision is probable; yet this conclude's not that he did it against God's will.

3. It may possibly be, that Moses did carry wife and Children with a purpose to join with God's Church, and perchance not so well consult with God about it; which was his infirmity; yet is it not said, that God was angry with him about carrying his wife, but about the circumcision.

Quest. Why is the staff of Moses styled the rod of God?

Answer. 1. It was that on which God wrought a miracle which might entitle it to him. 2. It was the signal of God's promise to Moses, that he would cause him to show miracles; and all Sacramental signs are God's. 3. It was the rod, that God commanded him to take with him; therefore rightly beareth it God's name. Other fancies, that it should come from heaven or out of Jethro's orchard by God's power in Moses, &c. are but fables. As that of B. Uzziel who saith Moses took it out of his father in laws bed chamber, and it was of great weight, and made of a saphire of the throne of glory, and had a great and precious name on it, &c. are all dreams.

Learn we hence.
• D. 1. Fears being removed God's servants are ready to undertake their works. Connection.
• D. 2. Natural affection desireth to carry nearest relations, where God's servants are called.
• D. 3. God's greatest instruments of Redemption have gone in a low garb to effect it.
• D. 4. Means despicable with a proud world are well pleasing to God to work salvation with.
• D. 5. God's great ambassadors go whether he sends them to do his work.
• D. 6. God's poor asse shall face, and vanquish all Egypt's horses.
• D. 7. A poor shepherds staff may be made God's rod, having his name and power.
• D. 8. God's instruments, armed with God's rod in their hand, are well harnassed to deal with the proudest Princes. Ver. 20.

4. God's instructions to Moses upon his preparation now followeth. Ver. 21.22.23. Herein mark,

1. He instruct's him what he shall do. Ver. 21.

2. He instruct's him what he shall say. Ver. 22.23,

In the first, these particulars occur to note,

1. The preface, And Jehovah said to Moses. Readings in this all agree. These terms are observable,

• 1. The term connecting God's instruction to his preparation.
• 2. The subject prefacing, Jehovah himself.
• 3. The subject instructed, Moses.
• 4. The way of instructing, God bespeak's him.

2. The time of his instruction to be observed, In thy going to return to Egypt. Readings agree all to the same purpose, no real difference. In this stating of the time for observing God's instructions mark,

• 1. The person is noted, thou Moses.
• 2. The motion is supposed, that he go forward,
• 3. The arrival is expressed, even his return to Egypt. And when he was come thither.

3. The instruction itself, See all the wonders that I have put into thy hands, and thou shalt do them before Pharaoh Sept. and Onk. same. — That thou do them Sam. — Do them. Syr. and Ar. no material discord. The whole instruction carrye • h two things in it,

1. That Moses should see all those miracles that God put into his hand, wherein consider,

1. The act noted by seeing, is to consider and weigh, and provide for the observing the matters that are here spoken of within his commission; such as follow,

2. The object, made up of two particulars,

1. The things to be done, they were the miracles and prodigies, by way of emphasis, which afterward were in Chap. 7. and following, recorded.

2. The power he had over them, that God put them into his hand, which was into his power to do; so hand doth signify in this place.

2. That Moses Should do them before Pharaoh. This is the end of seeing and considering them; wherein he is directed.

1. To the full edition of all God's miracles.

2. To the special doing of them before Pharaoh. He being the chief with whom God was resolved to encounter at this time for Israel's deliverance.

4, The event of all this, And I will make strong his heart, and he shall not send away the people. — I will harden, Sept. Onk. Sam. Ar. — I will mak his heart great, &c. Syr. Herein are to be noted.

1. God's act upon Pharaoh but or and I will harden, make strong, make proud or great his heart against all these miracles.

1. The agent, God himself.

2. The object, Pharaohs heart; the innermost and mightiest principle of action.

3. The act, I will make it strong or hard or proud against my great works.

2. Pharaohs act on Israel, And he will not send away or dismiss the people. All readings agree here.

1. The agent here, Pharaoh hardened.

2. The object, Israel.

3. The act is negative, he shall not dismiss Israel or let them go, though my miracles be done before his face.

Quest. Was not God the author of Pharaohs sin, seeing he hardened his heart?

Answ. No, for the act of God in hardening was not by infusing any sin into his heart, to make him rebel; but he rebelling.

1. God withdraweth his grace from him.

2. God leaveth him to the motions of his own Spirit, and lets him alone.

3. God judicially giveth him up to be hardened by sin and Satan; but this was not the cause of his sin; but a judgment thereupon, which was full of justice.

Observe we here.
• D. 1. God is at hand to instruct his servants, being prepared to do his will.
• D. 2. God set's due time and place unto his servants for doing his will in saving.
• D. 3. God alone put's it into the power of creatures to do miracles.
• D. 4. It is God's will his servants should see and consider that power delegated.
• D. 5. God's will is that his miracles should be done before his proudest enemies.
• D. 9. Miracles sometimes, will not prevail with persecutors to dismiss Go • s people.
• D. 7. Hardnes of heart is that which makes men resist God's wonders.
• D. 8. When men harden themselves by sin, God hardens them by judgment. Ver. 21.

2. God's instruction to Moses is, what he shall say when he comes to Egypt; wherein God gives him these three things in charge.

1. To assert Israel to be God's peculiar, And thou shalt say unto Pharaoh, thus saith Jehovah, my son, my first born is Israel. Onk. Sam. Syr. same. — My first born son, &c. Syr. and Ar.

1. Here we have the ministry used, And thou shalt say unto Pharaoh. In which are.

1. The term connecting which knits God's injunction for his word unto that of his great work's formerly mentioned.

2. The immediate matter connected is an injunction upon the minister to his work.

1. The minister is Moses.

2. The person ministered unto, is Pharaoh.

3. The ministration itself he was to speak that which was put into his mouth as followeth.

2. The authority urged, Thus saith Jehovah. The minister doth but speak & the author is alleged for this assertion. Jehovah avoucheth it himself.

3. The matter asserted by God unto Pharaoh which is a peculiar owning of Israel in two attributes.

1. Israel is my son.

1. The subject is the name of the 12 tribes, the whole seed of Jacob.

2. The attribute is a term of near relation; the whole seed together is my son.

2. In the order of sons he is my first born; such among men are of dearest account. The son, and the first born; what can be dearer? Zech. 12.10.

Quest. Why doth God thus assert Israel to be his son? &c.

Ans. 1. The efficient cause is his own free grace, and Covenant to Abraham, Isaac, and Jacob, to be a God ro them and their seed. 2. The end of this asserting Israel, is, to answer Pharaohs objection; that they were a people subjected to him, and kept in his territories so many years, and who could then justly challenge them out of his hand? God therefore pleads with him, and claims the people to be his, and therefore requires their dismission. Ver. 22. Israel is called first born. Jer. 31.9. Hebr. 11.28. All upon Christ's account. Psalm. 89.27. Mala. 2.10. Colos. 1.15.

2. God requires Pharaoh to dismiss them out of his dominion, And I say unto thee, let my son go, or send away my son that he may serve me, Sept. same. — In the desert. Onk. other readings are to the same purpose.

1. The authority requiring, Jehovah, I say unto thee.

2, The matter required, Send away my son, let him go freely out of your hold.

3. The end of this exaction. That he may serve me, that is, according to my will and in the place where I appoint, he may be serviceable to me in ways of worship and obedience, from which he hath been turned aside in your land.

3. God threatens him upon refusal, where you have.

1. His denial supposed, And thou wilt refuse to send him away. — If thou wilt not send them away, see therefore I will kill thy first born son, Sept. and Onk. same. Sam. Syr. Ar. to the same.

2. God's threatening is expressed, Behold I am slaying thy son, thy first born. Readings are to the same purpose.

1. In the supposition of God is no uncertainty, however read so by some, but the word is in the future tense thou wilt not send my son away. This God knew well.

2. In the threatening note.

1. The term of demonstration as evidently pointing out the doom to Pharaoh, behold, take notice of what I say.

2. The theatning itself, wherein is carried.

1. The severity of it, killing his son and first born, that is, all such in the land of Egypt, which was executed; even from the kings to the poorest family- Ch. 12.

2. The certainty of it, God saith, I am slaying them already. The expression is in the present time, as if God were doing it already.

Thus are the instructions given to Moses, that with his shepherds staff he should go to Pharaoh, and do the wonders enjoined, and deliver the message to him from Jehovah King of Kings, demanding the dismission of his people, or else threatening the vengeance of heaven upon him and his.

From which we conclude.
• D. 1. God joineth his word with his works, that his messengers may show the world what God requireth.
• D. 2. God's Ambassadors though never so mean, must speak to Kings, what God injoineth them.
• D. 3. God's name must be vouched to his message, that Kings may stoop to hear it.
• D. 4. God asserts his own Israel or Church to be his son, his first born.
• D. 5. God's Son and first born is but one, all are made so in Christ. Math. 17.15. Ps. 89.27. Ver. 22.
• D. 6. Jehovah requireth this first born of his from the hands of all oppressors. Hell and Egypt.
• D. 7. God's command is peremptory for the dismission of his first born Church.
• D. 8. The end of God's exaction of them from bondage is that they may serve and Worship him according to his will.
• D. 9. Wicked powers of Hell will deny dismission of God's son as long as they can hold him.
• D. 10. God showeth those powers of darkness what they must expect by contending with him. Behold.
• D. 11. The sons and first born of the world, God will slay for the redemption of his own.
• D. 12. God's Son and first born people in Christ are dearer to him than all the first born of the world. Ver. 23.

2. The suffering event which befell Moses in the way, is next to be considered, in Ver. 24.25.26. Herein these particulars occur,

1. The evil of danger befalling Moses. Ver. 24.

2. The means of deliverance used. Ver. 25.

3. The escape of Moses from it- Ver. 26.

In the first these special terms occur.

1. The circumstances about this event, which are three.

1. Of order, wherein this fell out, which was after God's call and encouragement given him; this is carried in the term of connection And.

2. Of the special season when it fell out, And it was by the way. All readings agree; The season then of this event was, when Moses was entered upon his journey toward Egypt, and was now in the way.

3. Of the place where it fell out, it was in an inne, whether he had betaken himself and company for lodging, and a nights repast. All readings express this too.

2. The event itself, thus expressed, That Jehovah met him, and sought to kill him. — The Angel of the Lord. Sept. and Onk. — The Angel of God fell upon his son, &c. Ar. — Sam. and Syr. the same with Hebr. Two things are eminently set out in this event.

1. The action of Jehovah twofold.

1. He met with Moses, but this is meant, he came against him, and fell upon him as an adversary; such a meeting it was as the assault of an enemy.

2. He sought to kill him; or to put him to death: Wherein are observable,

1. The evil expressed, the death of Moses.

2. The progress toward it, he sought to kill him; that is, God terrified him, that he apprehended nothing but death; for God need's not to seek out for means to kill men; but in this seeking is noted God's delay, or respiting of his death, though he put him in fear.

2. The passion of Moses, what he suffered upon this account, which was in two effects.

1. In a deep apprehension of the terrors of the Lord, even to astonishment and ecstasy.

2. In a fear of death now hanging over his head; for these answer the acts of Jehovah, meeting and threatening him.

Quest. 1. Was it Jehovah himself or his Angel?

Answer. 1. In the letter it is Jehovah expressed, as the Author of this trouble to Moses. 2. It may yet be so, that he met him, and terrified him, by the appearance of an Angel; so some read it.

Quest. 2. Was it a visible appearance?

Ans. 1. Certain it is that it was such am appearance as wrought upon the sense of Moses, and Zipporah. 2. It was therefore visible or sensible in some kind, which is enough for us. 3. That it was in the shape of a Dragon, is a fable; or that it was by a grievous sickness, is very uncertain and improbable, for it held not long; but a present perturbation it was, very grievous, though not expressed.

Quest. 3. Why did God so meet? &c.

Ans. 1. No doubt Moses had offended some way. 2. It is certain by what followeth he sinned in the neglect of circumcision. 3. Therein he might pollute Israel. Having not the seal of the Covenant on his.

Learn hence.
• D. 1. After greatest encouragements may bitter discoveries be made from God to his servants.
• D. 2. In the way of obedience, God's servants may meet with the sharpest temptations.
• D. 3. The place intended for rest by us may be turned into a place of trouble by God. The inne.
• D. 4. Jehovah himself may meet his dearest servants as an adversary.
• D. 5. God may seek to kill, when he purposeth not to kill his servants.
• D. 6. It is some sad defects in God's servants that put him upon such attempts. Ver 4.

In the second, the means of his deliverance is recorded, And or then Zipporah took a sharp stone or knife and cut of the superfluous foreskin of her son, and made it touch his feet, and said, surely a husband of bloods art thou to me. Ver. 25. Sam. agreeth. — A spouse of blood. — And fell at his feet and said, the blood of the circumcision of my child hath stood up, Sept. — And offered it before him and saith for the blood of this circumcision, let my husband be given unto me. Onkel. — And held his feet and said thou art an husband of blood to me. Syr. — And offered it in his sight and said, it was but a little distant, that my husband had been killed. Ar.

In this record of the means used we have to note. That it was the circumcision of his son, which put a stop to this stroke, and this done by Zipporah his wife, whereabout we may observe.

1. Her preparation, then or and Zipproah took a sharp knife. Wherein are obvious.

1. The term closely connecting this help unto the former danger, then, immediately, when she saw her husbands life in danger, she bestir's herself.

2. The subject preparing, Zipporah the wife of Moses, now in her husbands sight, a Midianitish woman.

3. The instrument, which is read a sharp stone a flint. Syr. and Ar. But it is used for any sharp instrument; knife or other, which was most fit for this serrice at this time, and near at hand.

4. The act of preparation, she took this knife or instrument in her hand.

2. Her execution, And she cut off the foreskin of her son.

1. The agent here, was the same hand of Zipporah.

2. The patient was her son yet uncircumcised; some say it was Gershom the eldest. Ben. Uz. But this is improbable, for God would have been as angry with Moses before this time as well as now, if that had been neglected. Others more likely, understand it of the youngest not long before this journey born, whose name was Eleazar.

3. The part in which he suffered. was his superfluous foreskin.

4. The act upon it, she cut it off.

3. Her disposition of it being thus cut off, And she made it touch his feet, or, as well paraphrased, she cast it at his feet; wherein.

1. The disposer Zipporah, who cut it of.

2. The matter disposed, the foreskin cut of,

3. The disposition of it, She cast it down or made it touch his feet, she threw it underfoot; the 70 read it, She fell at his feet. i. e. of Moses. — The Chaldee read, She offered it before him, viz. Jehovah, The Syr. reads, She held his • eet. i. e. the child's. In the letter it is, She made it touch his feet; all the difficulty is about the relative, whose feet these were, it being by divers referred to Moses, to the child, and to the Angel of Jehovah who was ready to kill Moses; if to this, it is conceived to be by way of oblation to pacify Jehovah; as some Rabbins say; but the foreskins were never appointed for oblations. If it be meant of the child's feet, then the speech which followeth must be directed unto him, which most deny. If to Moses, it must be in discontent and indignation, as the words following are by most interpreted; one of these two last must be intended.

4. Her expression upon the whole, And she said, because or surely a spouse or husband of bloods art thou to me. The right interpretation of this tend's much to the understanding of this whole action. And the sense of it depends upon the determination of the person, to whom these words are directed, about which there are two opinions.

1. That which is more generally affirmed, is that these words were spoken unto Moses, and then they must be words of passion.

2. That which is more rare, that they are spoken unto the child, and so note the form of words used in circumcision.

Against the first it is urged that the word 〈 in non-Latin alphabet 〉 is never used from wife to husband after marriage, for it notes only such espoused or initiated; and indeed this carrieth reason in it, that the words are not, so spoken by Zipporah to Moses, she having had two children by him at this time.

Again for the second it is urged from the records of the Hebrews, that the infants circumcised were called by the name of 〈 in non-Latin alphabet 〉 as being initiated by the blood of circumcision into the Church. I am persuaded that the greater reason swayeth the sense this way; that when the foreskin fell off at the feet of the infant, she said to her son, Now art thou espoused to me by bloods, that of circumcision, for that is given as the expression of the meaning of these bloods in the verse following. Moreover to call any a man of bloods or an husband of bloods according to the force of the Hebrew phrase denoteth a man to be a shedder of blood, but Moses shed none, neither could she so tax him; therefore improbable it is that these woe • ds should be in passion against him, for she spake them about the circumcision as in the next. But it is queried.

Quest. Did Zipporah do well in this act of circumcising her son?

Answ. 1. This act is unparalleled in all sacred history, therefore hereupon dubious. 2. Though the law before this time doth not declare to us the administratour strictly, yet this work was first committed to Abraham, and afterwards in the settlement of the Church to Ministers fit for the doing of it; and this showeth what was right to be done in former times. 3. It was doubtless her husbands duty, and for her to do it in his presence could not belong to her but upon necessity, he being at that time by the opposition of God's hand disenabled. 4. Doubtless here was infirmity in all, which though God pardoned, yet he did not allow. 5. This was a singular extraordinary act, therefore not to be drawn into imitation by any against God's law of administration of baptism under the Gospel, as the Papists do.

Learn hence.
• D. 1. In God's threatening death to his and suspending it, he provide's means to escape. Then.
• D. 2. It is the wifes duty and praise to save the husband from perishing under God's hand.
• D. 3. Sacrament-administration may reconcile, where the neglect hath provoked God.
• D. 4. God hath born with weak and unfit hands in such administrations, but not to approve them.
• D. 5. Foreskin cutting of, is the way to cleanse families, and make God propitious.
• D. 6. The foreskin is better to be underfoot, than in the place where it offend's God.
• D. 7. Infants were espoused by blood of circumcision in the Church of God.
• D. 8. Such espousals of infants to God, are to be acknowledged by the members of the Church.
• D. 9. Forms of words are useful in the Sacraments, such as are suitable to their nature, but not arbitrary.
• D. 10. It is dangerous neglecting initiating Sacraments which God ordains; It is most safe to use them. Ver. 25.

2. Now followeth the escape of Moses from this danger, And, then or so he departed from him and let him go, then said she a spouse of blood for the circumcisions. — And the Angel departed from him, wherefore she said, the blood of the circumcision of my son hath stood up, Sept. — And when he had let him go, then she said, but that for the blood of this circumcision my spouse had been condemned to death. Onk. — And he desisted from him, then she said, &c. Syr. — And he departed from her, &c. Sam.— And he withdrew from him and she said the spouse to be slain is made circumcised. Ar.

Two main things are here delivered.

1. The exemption of Moses from his danger in the desisting of God from smiting him, or contending with him, wherein we have,

1. The term connecting this effect close to the former means, immediately thereupon was this success.

2. The matter connected is the escape of Moses, wherein,

1. The subject departing, Jehovah or his Angel, who now visibly appeared contending with Moses, as once he wrestled with Jacob, and pinched him, so probably the Angel visibly appeared, casting him down, keeping him under, and lifting up his hand as it were to slay him.

2. The party from whom he goeth, was Moses whom he had met, and offered to kill him for his neglect of circumcising his son.

3. The act of deliverance, in the Angels or Jehovah's dismission of him; he left crushing him, and threatening him, or brusing him; and so his life was spared, and God yet graciously reconciled, which must be imported in it. As to conjectures that Zipporah should leave Moses, or that Moses should leave the child, they have no semblance of truth or reason in them as to these words.

2. The recognition of Zipporah hereupon, Then said she a spouse of bloods for the circumcisions. Wherein we may note,

1. The recognizer here, which is Zipporah, for the verb is in the feminine gender 〈 in non-Latin alphabet 〉 therefore it cannot be grammatically here applied to Moses, as some do, and make him here the speaker, yet Junius in his Anal. makes this Zipporahs speech. Willet is for Moses. But she said. And that the woman was the speaker is clear.

2. The recognition which she makes upon her husbands escape, a spouse of bloods for the circumcisions; which most understand, she speaks by way of excuse to her husband, that she called him a bloody husband, not for any cruelty to her, but because by reason of him she was forced to circumcise her son and shed blood. But, it seems to me more reason, that these words are exegetical to those before, in the act of circumcision, which she pronounced about her son. A spouse of bloods thou art to me, what meaneth this spouse of bloods? She saith, a spouse of bloods for the circumcision, because thereupon he was espoused to the Church & become as a son adopted unto God, and initiated by circumcision. It was then upon the account of circumcision God's ordinance, that she spake these words; therefore not probably in passion to her husband; the position of this cause of the words, doth seem to remove all other. How lovely &c. Ben. Uz.

Quest. Did Zipporah leave Moses now?

Answer. It is probable that upon some intimation from God in these cross providences, that Moses did now send her back with her sons to Jethro his father in law; yet nothing expressly maketh this out; but back she went, for afterward, Jethro brought them to Moses. Chap. 18.2.

Quest. Why are circumcisions here in the plural?

Answer. 1. Some say with respect to both sons of Moses. 2. It may be with respect to the customary circumcisions in the Church. 3. The number is not of moment, but the nature of the thing; which was the ground of her speech. The use of numbers may be arbitrary; the same thing is sometimes singularly and plurally represented by God's Spirit.

Yet we observe.
• D. 1. Deliverance is very near at hand to the obedience of God's servants.
• D. 2. God ceaseth from plaguing when men cease from sinning.
• D. 3. God's ceasing from punishment is the entrance upon reconciliation with his.
• D. 4. The husbands deliverance is worth recognizing of the means by the wife.
• D. 5. Infants may bear names from ordinances to recognize mercies to parents. A spouse.
• D. 6. Circumcision did give an espousal of the circumcised unto God in his Church. Ver. 16.

If the words be taken as spoken to Moses in passion, then some other notes may be as this.

• D. Women under good husbands may be offended with the strictness of God's ordinances, passionate there upon with their husbands under God's hand, and yet at last brought to excuse it.

This is not written, nor noted for imitation.

3. The next general head noted in this Chapter, is the disposing and fitting of Aaron to join with Moses in the work of Israel's deliverance; which in the general division Ch. 2. was noted to be the second head of God's preparing Aaron to be an instrument with Moses for bringing Israel out of Egypt and this finisheth that hand of God's preparing instruments; this we have Ver. 26.28.

In this preparation of Aaron the second instrument we have to consider.

1. God's call of him, And Jehovah said to Aaron go to meet Moses in the wilderness, Sept. Onk. Syr. Sam. and Ar. to the same.

1. The term connecting this preparation of Aaron to that of Moses, is considerable; when the first instrument, by call, encouragements, chastening, and delivering was now prepared, God quickly joineth a second, he seeing need of it and so ordering it.

2. The matter immediately connected is the call of Aaron, wherein we have to note.

1. The power calling, Jehovah himself, who formerly had been preparing Moses, the same heavenly authority fits both.

2. The party called, Aaron, of whom formerly was noted, that he was elder brother to Moses, the eldest son of Amram, the son of Levi; yet him God calleth now to second unto Moses the younger brother.

3. The call itself, God spake to him, either by vision, or some other way, wherein God made known his mind; but speak to him God did, when he was yet in Egypt, and Moses now on his way thitherward, so Jehovah is omnipresent calling and informing his instruments at distance, uniting hearts, when they see not each others faces, nor know each others conditions.

4. The work unto which God called him, Go into the wilderness to meet Moses, here,

1. The motion commanded, up and go, dispatch, take your journey, and move whether I call you.

2. The term whereunto, which is the wilderness between Egypt and Midian, where a little before Moses had been feeding his fathers flock; and the more special place is afterward named, the mount of God; this supposeth the term from whence he was to come, which doubtless was Egypt where he sojourned with his family.

3. The end of his journey thither, it was to meet Moses; wherein must be weighed.

1. The person to be met, which might encourage him to the journey; it was Moses.

1. His younger brother, doubtless dear unto him, of whom perhaps he scarce knew whether he were dead or living; to see him was desirable.

2. His superior and chief under God's constitution, who was to be as a God unto him.

3. His redeemer in subordination to God as well as Israel's, to whom God gave the first commission; and in which he joineth Aaron as a second, and special help.

2. The meeting of Moses unto which God calleth Aaron, seemeth to import.

1. Access unto him in the place appointed.

2. Audience of him in the matters, which God by him would make known to Aaron.

3. Obedience to him as to the commands of God by him, to finish the woe • k of Israel's redemption, these things must be metonymically the sense of this meeting. For God called not Aaron, only to meet Moses.

2. Aaron's answer to this call of God. And he went and met him in the mount o • God and kissed him. — Sam. and Ar same— They kissed each other, Sept — In the mount where the glory o • God was revealed, &c. Onkel. — In Horeb. Syr. In the whole, Aaron's obedience to God's call is declared, wherein we have to consider,

1. The term connecting, which knits the answer close to God's call; he dispute's not with God about it, as Moses did.

2. The answer itself connected, wherein are.

1. His motion, he went, with all readiness.

2. His meeting, and he met him, it is another word used, as that, of God's meeting Moses, but here in a better sense, to hear the will of God from him, and to join with him for his help.

3. He kissed him; this was his salutatation.

1. A signal of natural love among brethren.

2. A signal of homage; and civil obedience to him; knowing his exaltation by God to be his sovereign. Ver. 27.

3. Moses his declaration of God's commission to him, whereby Aaron might know him to be called of God, and that in two points.

1. As to the words of God unto him, And Moses declared to Aaron all the words of Jehovah who had sent him. Sam. Syr. same. — All the which he sent, Sept. — For which he sent. Onk. Ar. All the business of Jehovah for which he sent him. Jun. wherein also note.

1. The term connecting the order of history, and immediately joining this declaration of Moses unto the meeting and salutation of Aaron, God made known more to him quickly, after his ready obedience unto his call.

2. The matter connected is the declaration itself, wherein we have to consider,

1. The party declaring, Moses, set up of God as his chief minister in the present work.

2. The party to whom this declaration was made, Aaron, in subordination joined with him as to the commission of delivering Israel.

3. The matter of declaration, which in this part was the words of Jehovah, and these twofold.

1. The words which the Lord spake to him, of his calling him, of the promise of his presence with him, of the opening of his name, of the promise of success with Israel, and of encouragement several ways to himself.

2. The words, which he commanded Moses to speak to Pharaoh, to tell him of his right to Israel, of his will for their deliverance, and of his vengeance if he refused.

4. The declaration itself was in plain terms of speech from Moses to Aaron, he told him all.

5. The author of all, he who sent him.

2. As to the works, which God commanded and enabled him to do, these he declareth in the second place, And all the signs which he had commanded him. Onk. Sam. the same. — All the words, &c. Sept. which commanded him to do. Syr. and Ar.

In these the matter of declaration is all to be here considered, wherein we have to note.

1. The works themselves which were the miracles and prodigies, which Jehovah gave Moses power to do. C. 4 v. 2.9.

2. The authority injoining them to be done by Moses, Jehovah himself commanded them.

3. The declaration of them to Aaron, might be either by telling him what power God had given him, or else by doing the same miraculous works in the sight of Aaron, which is conceived by some. Ver. 28.

Learn hence.
• D. 1. God joineth his seconds to his firsts, as he seeth need for redemption of his Church.
• D. 2. The same Jehovah only fits & call's his first and second instruments for his work. All from God.
• D. 3. God may call the elder after the younger brother, and subject him.
• D. 4. God can bring brethren together which were as lost one to another.
• D. 5. Motion and place and work God points out to his instruments of salvation.
• D. 6. God makes the deserts, places for deliverers to meet in for his Churches good.
• D. 7. God's call to meeting of instruments is to teach them their respective works.
• D. 8. Hearts which God toucheth are ready for obedience to God's call.
• D. 9. The mount of God, and God in the mount, is best for his servants to meet about his work.
• D. 10. Nature and grace teach men to give signs of love and loialty to God's substitutes below. Ver. 27.
• D. 11. It is just for supreme powers to open their commissions from God to inferiors.
• D. 12. God's words alone are to be declared, which he speaks to his servants and are to be spoken by them.
• D. 13. Mission and commission of God's ministers must appear both from God.
• D. 14. God's wonderful works as well as gracious works must be shown at his command.
• D. 14. Joint Ambassadors of the Churches deliverance need to know God's words and works. Ver. 28.

2. After God's preparing the instruments of Israel's deliverance from the second Chapter to the verse immediately foregoing. God now further prepares for the work of deliverance, and that, by sending them about it, and their onset on the same, which now followeth in the history. And in pursuance of this,

1. He sends them to speak his mind.

1. To Israel, Ver. 29.30.31. Which is the fourth head observed in this fourth Chapter.

2. To Pharaoh. Ch. 5.

3. To Israel again. Ch. 6.

2. He sends them to work his will. Ch. 7, &c.

In this order for speaking and delivering God's mind about Israel's deliverance; they begin with Israel to make it known to them, which in the division of the Chapter containeth the fourth head, in the three last verses of it.

Herein we have to note three main things.

1. The access of Moses and Aaron unto Israel and the collection of their elders. Ver. 29.

2. The delivery of their embassage from God unto them. Ver. 30.

3. The event or effect of all upon the people. Ver. 31.

In the first we have two things obvious.

1. The motion of these joint instruments, And there went Moses and Aaron. All readings agree Only the verb here singular is rendered by some in the plural; but it is a singular, and so a protozeugma is here to be observed. Here occur.

1. The term of connection, which knits this motion unto the meeting of Moses and Aaron, and the opening of their commission; this done, immediately they set upon their journey.

2. The parties moving, Moses and Aaron jointly, both in their order, as sent by God.

3. The motion itself, they went forward from the mount of God unto Goshen in the Land of Egypt; so it must be here considered as the motion perfected, they went and now were come to Goshen; which appear's by the sequel.

2. The collection or assembling of the heads of the people; to whom by God they were directed first to go, and declare God's respects unto them. Herein are observable,

1. The power convening, Moses and Aaron.

2. Persons convened, All the elders of the sons of Israel. All readings agree. The 70. read Eldership.

The reason of this was upon prudential considerations; as

1. These were the heads of the children of Israel, under whom the people were ordered in their tribes.

2. These were conveniently to be gathered together, but the whole congregation consisting of so many hundred thousand, could not meet.

3. The mind of God was, as by Moses to speak to these, so by these to inform the people better of God's visitation of them, so to engage them, each to other.

3. The convention itself, They gathered them together, this verb is plural; that is, Moses and Aaron brought them together in one place; where they might open their commission to them from God. Ver. 29.

• D. 1. Preparation unto and motion of instruments in the Churches deliverance, must be joined.
• D. 2. Orderly motion of instruments in the Churches redemption is to be observed.
• D. 3. God's ministers of salvation must reach home to those souls to whom God sends them.
• D. 4. Prudential assembling is requisite for making known God's will to his people.
• D. 5. The collection of heads and rulers by them to manifest the will of God to his people is rational.
• D. 6. All the Israel of God is eyed by him thorough these helps to know his salvation. Ver. 29.

In the second which is the opening of their commission unto the congregation, we have to note, the declaration of it two ways.

1. By word, And Aaron spake all the words which Jehovah had spoken unto Moses. All readings agree. Herein also may we note

1. The connection of this speaking to the assembling of them before; they came not together in vain.

2. The speaker here expressed is Aaron whom God ordained a spokesman from Moses to them.

3. The matter here spoken unto them, he spake all the words, which the Lord had spoken unto Moses. The very same which Moses told Aaron, Ver. 28. which were doubtless words of promise for Israel's deliverance, God having seen their affliction, and words of command to him, for visiting them and going to Pharaoh, and demanding the liberty of the people, and in God's way to effect it; all words of this kind which Jehovah had spoken, he now speak's to these heads of Istael, that they might hear and believe the Lord.

2. By deed, And did the signs in the sight of the people. All readings are to the same purpose.

1, The term of connection here also knits doing to speaking, as God had joined them in his commission.

2. The sign-doer is here carried in the verb, and some make it to be Moses who did the sign, as Aaron did speak the words; but as our translators hint, this also is to be understood of Aaron. He spake, and did the signs, the ve • bs are so closely combined; And so I take it, that God in Moses, by Aaron as the minister, did these things.

3. The works done, were signs, even those miraculous and prodigious works, spoken of in the beginning of the Chapter; turning the shepherds staff into a serpent, &c.

4. The witnesses of this wonder-working, it is said they were done in the eyes of the people, that is of the people which were assembled, and they were the elde • s of the children of Israel: To them first, to Pharaoh and all Israel afterward, not only those but other prodigious works of wonder were wrought and declared.

Whence we observe.
• D. 1. Declaring of God's will is suitably united to the assembling. of his people.
• D. 2. God's spokesmen made by him are fittest to declare his mind to his people.
• D. 3. The words of Jehovah only which he hath spoken to his servants, must be given to his assembly.
• D. 4. God may give his mind more immediately to one servant than to another. To Moses.
• D. 5. God's stupendous works must be done, as well as his words spoken to his people.
• D. 6. God's congregation are the first subject to whom his words and works are sent. Ver. 30.

In the third, which is the event of assembling the elders, and of speaking, and doing these works before them, we have these particulars obvious.

1. The people's faith, And the people believed. All readings agree. In this event note,

1. The connection of this unto the former ministry, the word was preached, and signs shown and the people believed. These are joined.

2. The subject of this event, the people, which cannot be meant of all the congregation of Israel, for they neither heard, nor saw the things spoken or done; but synecdochically these elders are said to be the people, before whom all these things were discovered, being their representations.

3. The event itself, they believed, which carrieth in it.

1. A professed assent unto the truth of all those words spoken by Aaron, and confirmed by the signs.

2. A professed consent and dependence upon God for their deliverance according to his word.

3. Consequently a professed subjection unto the present Ministers who were to be the instruments of their salvation.

Quest. Was this faith genuin and in truth?

Answ. 1. The subject receiving must be distinguished, either into those who were among them truly Israel, or such as were so only in name. 2. This distinction made, it is answered.

1. That they who were the true seed, though few did in truth believe; but as to the generality who were Israel only in name, they believed after the manner of men, so far as sense sustained them; but afterward upon the appearance of a little affliction upon their loins, they murmur against Moses and Aaron, and God; as is evident in the next Chapter. So the wisdom of God orders it and he gets glory by all.

2. The next event is the demonstration of their faith by bowing & worshipping; And they heard that Jehovah had visited the sons of Israel, and that he had seen their affliction, and they bended the head and bowed themselves. — That God had remembered, &c. Onk. — And they rejoiced, &c. and the people bowing down worshipped. Sept. — And that God had remembered, and seen their bondage, they prostrate worshipped. Syr and Ar. Herein note,

1. The occasion, ground or reason of this event, and that was the hearing of some good tidings.

1. Herein the way of reception is noted which was by hearing, And they heard; that is, with their ears, these good tidings spoken by Aaron from Moses.

2. The matter of reception by hearing, which is expressed in two particulars.

1. That Jehovah had visited the sons of Israel.

1. The visitor Jehovah, he that was and is, and is to come, and makes to be what pleaseth him.

2. The visited, the whole seed of Israel here named under the sons of Israel.

3. The visitation itself, which was in mercy to redeem them, from bondage and deliver them into the liberty of his children.

2. That he had seen their afflictions.

1. The same Jehovah the seer here.

2. The same Israel in all their afflictions oppressions, and burdens seen.

3. The seeing of all this, an act of providence implying these things.

1. Sense of all their misery on them.

2. Pity to his afflicted under all, his eye cannot see, but it must pity.

3. Help, he seeth to deliver from the hour of temptation.

2. The event hereupon in the sons of Israel, which is but one, a grateful return unto God by faith, expressed in two acts.

1. They bended their head. This by the Hebrews is noted to be the least degree of external worship, the bowing of the head only; they had three other steps.

• 1. Bowing of the body towards the knees.
• 2. Kneelings down.
• 3. Prostration of the whole body from top to foot upon the earth.

2. They bowed themselves, that is, by prostration upon the earth, which was the greatest outward signal of worship, and in both these, that which is intended in God's commands and counsels, is the true, thorough, and sincere worship of God both in body and Spirit; a bowing body under a heart lifted up is abominable unto God; in this action however it is to be judged of some, that they worshipped & blessed God sincerely and in faith, yet of all it cannot be presumed; by the following miscarriages toward God hereafter expressed in the history.

From which we collect.
• D. 1. The people's faith should closely follow upon God's word ministered and by his works confirmed. A good connection.
• D. 2. Where God promiseth success to his ministers in the faith of others, there they shall believe. Chap. 3. Ver. 18.
• D. 3. All professed believers, receive not God's word with the same faith.
• D. 4. Hearing is the usual sense of bringing in faith and the fruits of it.
• D. 5. God's gracious visitation of his Church, and providential sight of its afflictions, is very good to be heard by them.
• D. 6. Such hearing of God's visiting love and redeeming providence must affect God's Israel.
• D. 7. Faith working by this sense stirs up souls to suitable returns unto God.
• D. 8. The humblest and sincerest Worship in body and Spirit is the most suitable return to God for his redemption. Ver. 31.

Thus the first message was dispatched by Moses and Aaron unto Israel, to prepare them for their deliverance wherewith this fourth Chapter is ended.

CHAP. V.

2. NOw followeth in this Chapter the embassage sent to Pharaoh himself from God by the mouth of Moses and Aaron, whe • ein two heads are noted.

1. The embassage itself here delivered. Ver. 1.2.3.4.

2. The events following thereupon. Ver. 5. to 23.

In the former these particulars do occur.

1. The proposition of their message. Ver. 1.

2. The return of Pharaoh to it. Ver. 2.

3. The confirmation of this message. Ver. 3.

4. The peremptory reply of Pharaoh. Ver. 4.

1. The proposition of the message is made. Ver. 1. Wherein these are obvious.

1. The order, And afterward. Sam. Syr. same. — After these things, Sept. and Onk. — After this. Ar. no difference in the sense. This only notes the connection and order of this work to the former; that after they had shown God's mind to Israel, and procured faith in measure from them, now according to their order from God, they come to Pharaoh; so it was commanded.

2. The persons, which were ambassadors, Moses and Aaron, to these God's commission came in that order mentioned in the former Chapter; yet they came not alone, but with some company of the heads of Israel with them, as may be gathered. Ver. 4.

3. Their access and declaration, they went in and said to Pharaoh. All readings are to the same purpose, herein,

1. Their access; though poor despised men, which could scarce be admitted into the presence of a King, yet sent of God as his ambassadors, they press boldly into his presence and come home to him.

2. Their action, they spake and made a declaration to him of their embassage from heaven, as followeth.

4. The embassage itself proposed, Thus saith Jehovah, the God of Israel, send away my people, that they may, or and they shall keep a feast to me in the wilderness. Most readings agree to the letter. Onkel. reads. — That they may sacrifice before God. Herein,

1. The authority is proposed, Thus saith Jehovah the God of Israel; wherein,

1. The name of his being Jehovah. He that was, and is, and is to come.

2. The name of his relation, The God of Israel, the poor brick makers in Egypt, now under grievous oppression; that very God who owned them, and was Worshipped by them; God, not [in abstracto] considered by himself but [in concreto] as now made known in his revealed will to Israel, how he will be served and worshipped by his creature.

3. His word is urged, thus saitb he to Pharaoh king of Egypt: it is not man, but God proposed speaking unto Pharaoh. This is the authority.

2. The message or embassage itself sent from God, Dismisse or send away my people; the matter proposed from God to Pharaoh is to set Israel free, and dismiss his people from their bondage; wherein, God owneth them for his people and moveth here for their dismission. The form of this message is preceptive, and by way of command. I say send my people away.

3. The end of this exaction, That they may, or and they shall keep a feast to me in the wilderness In this end note,

1. The subject Israel God's people as before.

2. The object to whom this work is to be done, God.

3. The work itself, which is the end proposed of their dismission, to keep a feast Which is here synecdochically for all other things considered in spiritual feasting, where there was worship, and offering of sacrifice, upon which account the Calde paraphraseth, That they may sacrifice before me. So that under this feasting is carried the whole service and Worship of God; inward, loving God, fearing God, trusting in God, rejoicing in God; and outward, as sacrificing to God and worshipping God in the dances, according to the rule of worship then given. This is the end.

4. The place of performing this service. Not Egypt, for from thence God demand's them, but the wilderness, and therein, the mount of God, where they pitched, when God gave them his law from thence, thus far is the proposition of their message. As to the query, whether this demand was not equivocal, when full deliverance from Egypt was intended? I have answered already; that God deals really, and demands but little at first, to convince the tyrant of the justice of God's request, & the unreasonablenes of his denial.

Learn hence.
• D. 1. God's ambassadors must proceed orderly in delivering their message first to Israel, Secondly to Pharaoh.
• D. 2. Order of persons as well as time is observable by God's servants.
• D. 3. The poorest persons under God's authority may press into the presence of the proudest Kings.
• D. 4. God's ambassadors must speak and declare his will to the greatest potentats.
• D. 5. God's messengers must go in his authority and vouch his name.
• D. 6. The true way of making out God unto man is concretely not abstractly. Every nation acknowledgeth God, but not Israel's God.
• D. 7. The true God hath a peculiar people whom he owneth in the world.
• D. 8. The will of God is to have his people set free from all that hinders them from him.
• D. 9. The end of all redemption is that God's people should serve him.
• D. 10. The true service of God is a festival living to him.
• D. 11. Such feasting with God is better in the wilderness than in Egypt.
• D. 12. All such feasting, sacrificing, and Worship must terminat in Jehovah. Ver. 1.

2. Now follows Pharaohs answer to this proposition, Ver. 2. Wherein note,

1. The replier, And Pharaoh said; the reading is generally the same. Herein observe,

1. The connection knits this answer to the proposal close, he is presently upon them again, with an hasty answer.

2. The person replying, Pharaoh King of Egypt unto those dispicable ambassadors from heaven, Moses and Aaron, he too in the pride of his heart bespeaks them.

3. The answer itself made two ways.

1. By way of proud expostulation, Who is Jehovah that I should obey his voice, to send away Israel? Sam. Syr. Ar. same. — Who is it whose voice I should hear? &c. Sept. — The name of the Lord is not revealed to me, that I should? &c. Onkel. — It is not manifest to me in the book of Angels. Ben. Uz. In this we have,

1. The expostulation, whereabout note.

1. The matter of it which is about God's being.

2. The form of it, which is scornful and contemptuous; as if he had said, why tell ye me of Jehovah the God of Israel? What is he that is a God of a poor pilled people? He denieth not God here in the abstract but in the concrete, as he was Jehovah God of Israel; who or what is he to me?

2. The reason of the contemptuous question which is his scorn to hear his voice, or be obedient to this demand.

1. Shall I hear the voice of the God of Israel, such a base people, whose God is like them or else he would deal better with them.

2. Shall I send away Israel out of my power at the command of such a God as he? I scorn to hear of it.

2. By way of obstinate denial, I know not Jehovah, and also I will not send away Israel, Sept. Sam. Syr. Ar. same. — The name of the Lord is not revealed to me, &c. Onkel. Wherein his obstinacy appears in two peremptory negatives.

1. I know not Jehovah. This respects God, and it carrieth in it these negatives.

• 1. I know no such Jehovah as you mention.
• 2. I acknowledge not that God of Israel.
• 3. I fear him not, let him do his worst.

2. And also I will not send away Israel. This denial respects God's people, and their liberty, wherein we may observe,

1. The connection, denying right to men followeth close upon denying knowledge of God, or ackowledgment of him.

2. The denial itself is peremptory.

1. Expressed, here is a peremptory bar to their liberty, besides what I I say to you of God, I say also, I will not dismiss Israel; none shall take them out of my dominion.

2. Implied is this assertion, that do what they or their God could, he would keep them in bondage. Thus he wickedly rejects God's proposal.

We note here.
• D. 1. Proud imperious Spirits are hasty to reply roughly upon God's messengers.
• D. 2. Idolaters are apt to despise God in the true revelation of him.
• D. 3. Hardned souls vent their contempt upon God himself more than on his Church.
• D. 4. Contempt of Jehovah suffers not men to hear his voice.
• D. 5. Disobedience to God ushers in oppression to his people.
• D. 6. Scorners of God can never come to the right knowledge of God or acknowledgment of him.
• D. 7. Wicked wretches glory in the contempt of knowing God.
• D. 8. Denial of knowing God denieth all good commanded for his people. Ver. 2.

3. The next thing is the serious inculcating and impressing their message upon Pharaoh by some forcible grounds, which seem in this third verse to be threefold.

1. God's appearance and call of them to the work forementioned, And they said, the God of the Hebrews hath met with us or hath called us, is called upon us. So the word is variously read. The God of the Hebrews hath called us. Sept. — The God of the Jews is called upon us. Onk. — I am the God of the Hebrews hath appeared to us, Syr.—The command of the God of the Hebr. is come unto us Ar. In these they give a reason of their former proposition of their message, that as God had required their dismission from Pharaoh, so he had met with them, and called them, to go and keep a Feast to him in the wilderness, therefore they were bound to go. Herein are these terms,

1. The persons rendering this account or reason of their message, both the same messengers by consent. Moses and Aaron say again as followeth.

2. The account or reason which they render of proposing their message. Wherein note.

1. The authority pressing them. The God of the Hebrews, Synonymous with the God of Israel; and this title is the rather used, because as the Hebrews themselves were now a despised people, so their God was a despised God by Pharaoh; who is he? as before he spake with contempt: now however enemies did undervalue him, yet Moses and Aaron do vouch him. The God of the Hebrews.

2. The impression of this authority upon them as to this work, which is rendered these ways

1. He is called upon us, So it is in the letter, the verb is passive, and so the reason is, God is named on us, and we are his people calling on him; therefore ought we to go at his call.

2. He hath called us, a verb passive used active as is usual with the 70. 〈 in non-Latin alphabet 〉 , he hath called us, so the reason of pressing their message is God's call, or command upon them to go into the wilderness.

3. He hath met with us, as if the verb were 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 so ours, and others, which meeting was by his former visible appearance, and imports his call of them unto this work. This is the first account given of their message.

2. They press it by way of entreaty, Let us go, we pray thee, a journey of three days into the wilderness and sacrifice to Jehovah our God. Onk. Sam. same — We will therefore go a journey of three days, &c. Sept. Syr. and Ar. So that this passage is rendered two ways.

• 1. As a resolution.
• 2. As a supplication.

Ours take in the latter, as others of good note; and so note,

1. The form of words, they are prayer wise under that term 〈 in non-Latin alphabet 〉 We pray thee; so they urge God's message of themselves by way of entreaty.

2. The matter of it is in two petitions.

1. Liberty for three days journey into the wilderness, as they were ordered by God.

2. Leave to sacrifice unto Jehovah their God; that which was styled feasting. Ver. 1. Is here styled sacrificing, which indeed comprehend's the whole service of God, this is all, that they might go whither God called them, and do whatever God bid them; and upon this account they in the second place press their message.

3. They urge it upon God's threatening of them, Lest he fall upon us with pestilence or with the sword. Therefore let us go, we pray thee. — Lest death or the sword meet us. 70. — Death and slaughter befall us. Onk. Vulg.— With the sword and mortality. Syr. — Ar. and Sam. agree with Hebr. The argument is from the fear of God's judgments. Wherein we have to note,

1. The power feared, lest he our God.

2. The evil feared, Pestilence and the sword, two of God's great plagues.

3. The infliction feared. Irruption, or breaking in of God with these plagues.

4. The subject of the infliction, us. Which comprehends Israelites & Egyptians, you will not be free if we be plagued. Hereupon lastly they urge their message. The request for three days was not equivocal as was answered before in God's charge. Other Jewish fables of the words and works of Moses are foolish.

Note we hence.
• D. 1. God's Ambassadors must not forsake his message, upon man's denial. Connect.
• D. 2. Further arguments must press God's message, when the proposal is not enough.
• D. 3. The God of the Hebrews must be owned by them, though despised by Pharaoh.
• D. 4. Relation unto God, and call from him necessitates souls to follow his commands.
• D. 5. Although God command powers, yet it beseemeth his people to entreat them.
• D. 6. To go at God's call, and serve him only after his will must be insisted on by his.
• D. 7. Small desires of the Church for God, leave powers on earth inexcusable in denying.
• D. 8. To sacrifice to God and to feast with him are synonymous.
• D. 9. Entreaties from powers to serve God for averting his judgments is reasonable.
• D. 10. Pestilence and sword are God's judgments exacting the neglect of his service.
• D. 11. These plagues are incident on all that neglect God, but much more on them that forbid others to serve him.
• D. 12. The fear of these judgments should awe souls from slighting his message to them Ver. 3.

4. The scornful and peremptory return of Pharaoh puts an end to this first delivery of God's message to him. Ver. 4.5. Herein observe,

1. His angry expostulation with God's messengers, And the King of Egypt said unto them, wherefore do ye Moses and Aaron cause the people to cease from their works? Onk, and Syr. same. — Why do ye divert or turn away? &c. Sept. Sam. — Why draw ye the people? Ar. — Why do ye solicit or persuade? Vulg. Lat.

1. The term of connection knits this rough reply unto an humble request precedent.

2. The subject increpating by this expostulation, the King of Egypt. One great enough and malicious enough against God and his.

3. The persons under check, Moses and Aaron God's Ambassadors.

4. The increpation itself, why do ye draw away, divert, distract, solicit, or cause the people to cease from their works? His expostulation is with rage and menacing, carrying in it nothing but displeasure.

2. His remanding of the people to their work Get ye, go ye to your burdens. — Go everyone of you to his works. Sept. — Go ye to your service or bondage, Onk. Syr. — Go to your carriages, Ar. — Sam. as Hebr.

1. The persons remanded, were such as formerly were under service whether in higher or lower rank; it is likely the very elders of Israel were not exempted from some kind of service; & some doubtless went with Moses and Aaron unto Pharaoh, to whom he thus speak's.

2. The condition unto which they were remanded, to their burdens, service, bondage, carriages, as in their making bricks and other drudgeries.

3. The remand itself. Away, get ye gone speedily to your burdens, let me hear no more of you, for going to serve your God, you shall go & do my work, everyone of you go to your burdens. Ver. 4.

3. A further crimination of Moses and Aaron by Pharaoh, And Pharaoh said, behold the people of the land now (are) many and ye make them rest from their burdens. Onk. same. 〈 in non-Latin alphabet 〉 . — The people of the land are multiplied, let us not therefore make them cease from their works. Sept.— They are more than the people of the land, and ye make them rest, &c. Sam. — The people are very many and ye draw them away. &c. Syr. — Is there so great a multitude of the inhabitants of there so region, that ye hinder them from their bearing? Ar. Herein note,

1. A demonstration of the ground of his charge, And Pharaoh said, behold noth, the people of the land now are many; here,

1. The same is plaintiff who before was angry and threatening. Pharaoh said.

2. The matter of his plaint discovered, Behold the people of the land now are many.

1. The term of demonstration noteth that it was a notorious thing, which he now expresseth.

2. The thing demonstrated, is the multitude of the Israelites, unto which they were grown under the persecution, the people of the land here doubtless signify the seed of Israel; and the matter of his trouble is their multitude.

Quest. Why complains he of their multitude?

Answ. 1. His envy doubtless against the increase of Israel God's people. 2. His pretense of danger, if this multitude should mutiny upon this occasion. 3. It may import also that now much work might be done for him by this multitude, and therefore no small loss came unto the King, by their sitting still and not working.

2. The charge or crimination itself upon Moses and Aaron, Ye make them rest from the burdens, herein ye prejudice my gain, and ye lay a ground for their mutiny and seditious rising, to this purpose tend's the charge.

1. The persons charged are God's Ministers Moses and Aaron.

2. The crime charged on them, that they made the people rest from their burdens, while they moved for them to go and serve their God; which doth import a charge of detriment to the Kings gain, and of raising sedition. And having thus roughly dealt with them, he turns away from them to increase their burdens.

Quest. Why did not Pharaoh lay hands on Moses and Aaron, and cut them off, and so have hindered the work, these heads being taken away?

Answ. The full answer to this is, that it was God's sovereign power which curbed the violence of such a tyrant; and limited his wrath to go so far and no further; so the almighty will preserve his instruments that they shall do the work designed. Ver. 5.

We conclude here.
• D. 1. Persecuting powers hasten rough answears to humble petitions.
• D. 2. Oppressing Kings make nothing of despising, checking and menacing God's messengers.
• D. 3. Wicked powers censure the motions for God's service to be detractions from their work.
• D. 4. Oppressing rulers are angry with instruments, that move souls to serve God.
• D. 5. Cruel Masters drive God's people from serving him to bear their burdens. Ver. 4.
• D. 6. The multiplying of the Church is a great eyesore to persecutors.
• D. 7. From the multiplied seed of the Church, tyrants expect multiplied labors.
• D. 8. It is the envy of persecutors to see God's servants have rest from burdens.
• D. 9. It is incident to wicked powers to suggest that God's Ministers move his people to idleness and sedition, Ver. 5.

2. The next general head of this Chapter containeth the sad events, upon delivering this message unto Pharaoh, which are four.

• 1. Pharaohs command to increase burdens on Israel. Ver. 6.7.8.9.
• 2. The task masters execution. V. 10.14.
• 3. The cry of Israel unto Pharaoh. Ver. 15, 19.
• 4. The complaint of Israel upon Moses and Aaron with the effect. Ver. 20.23.

In the first we have these particulars occur.

1. The authority commanding, And Pharaoh commanded in that day. All readings agree, only the 70 leave out that day.

1. The term of connection joineth this cruel command unto God's message, and Israel's petition unto Pharaoh; proud heart! he takes occasion hence to be more cruel.

2. The matter connected immediately carrieth,

1. The person, and power stirring hereupon, Pharaoh King of Egypt, enraged now by the message which God sent him for dismissing his people; and here he begins to discover the hardness of his heart against God.

2. His motion, which is by way of strict command and injunction so forcible as his power could make it.

3. The instant of time, in the very same day, wherein the message was given him, he delays no time for revenge.

2. The persons commanded to execute his will, The exactors or taskmasters of the people and their officers, or such as were set over them saying, Onk. Sam. Ar. to the same. — Sept. and Syr. read scribes for officers. Here two sorts are under command.

1. The one are called exactors, or taskmasters, these were highest, to whom the work done or the bricks made were to be given up; oppressors are usually set out by this name, these, I judge, are best conceived to be Egyptians, who did execute Pharaohs command, and exact it of their under officers and of the people to the utmost; some think them to be of Israel.

2. The other are styled officers, scribes, such as were by the taskmasters set over the laborers, who kept account of the work, and gave it up to them; these were Israelites who afterward cried to Pharaoh. Ver. 25. They were under governors to keep the rest to work. On both these the command is laid. Ver. 6.

3. The command itself imposed on these, threefold.

1. By prohibition of the former means allowed to work by, Ye shall not add to give straw to the people to brick bricks as yesterday and the day before, let them go and gather for themselves straw. All readings agree to the same purpose. Herein the inhibition is expressed two ways,

1. Negatively, Ye shall no more give straw to the people to make brick as heretofore, or, ye shall not add to give, as in the letter. Wherein,

1. The persons prohibited the officers, under whose hand doubtless the straw was, and by them given out.

2. The matter prohibited, straw, the only means of making briks.

3. The person to whom this must be denied, are the people, the brickmakers a most cruel prohibition is this.

2. Affirmatively, Let them go or they shall go and gather straw for themselves. Herein their labor is doubled.

1. To pick straw.

2. To make brick. This was their hard case enjoined by Pharaoh after God had sent the message for their deliverance. Ver. 7.

2. The command is by way of injunction, And the tale of bricks, which they made yesterday and the day before, ye shall lay upon them, ye shall not diminish of it; for they are idle therefore they cry saying, we will go, we will sacrifice to our God. All readings to the same. — The composing of bricks which they make every day, Sept. Herein observe;

1. The command, which is expressed.

1. Positively, the usual tale of bricks which they made when they had straw, you shall still lay upon them, and exact it daily.

2. Negatively, ye shall not bate or diminish a brick from that number. The words are plain.

2. The reason suggested of this command by Pharaoh, which first he proposeth, For they are idle, and then he proveth, Therefore they cry saying, we will go and sacrifice to our God. Wherein we may note,

1. A most false suggestion, that the people were idle, when they labored hard in the brick every day, as he himself mentioned they did yesterday and the day before; yet this pretense he maketh the ground of his cruelty.

2. A most impious slander upon God's service, as if that did bespeak idleness; as well as a plain lie against them, for they spake by supplication, We pray thee, let us go, and he makes them to be mutinous, we will go and sacrifice. Thus wicked powers slander God and man, that they may take occasion of doing evil to his people. Ver. 8.

3. The command is by way of aggravation, Let the work be made heavy upon the men, and let them labor therein and let them not trust in words of alye. — And let them care for these word's and not care for vain words, &c. 70. — Let them be occupied in the work and not, &c. Onk. Ar. — Let them attend to it, and not, &c. Sam. — Let them think upon it. i. e. the work, &c. Syr.

Herein we have to observe these two things.

1. The commanded, which carrieth two particulars in it.

1. Let the work be made heavy and burdensome to the men; lay on more load, make their labor as hard as may be, by straitening the means, and keeping them to work.

2. Let them labor in it, though never so hard, and see they do it, and spare them not.

2. The reason of it, to beat them of from regarding God's promise and word to them, and let them not regard vain or lying words, keep them to work, and let them not have time to think of the vain and lying words which Moses and Aaron bring them from God. Where,

1. Blasphemously he chargeth God's words of promise to be lies as Rabshakeh also to the Jews. Isai. 36.7.

2. He driveth God's people maliciously to slight and discredit God in his promises.

3. Consequently he strives to set God against them for unbelief of his truth. See the sad Character of a heart hardened against God, and a cruel persecutor of his Church. Ver. 9.

Learn hence.
• D. 1. God's commands and his people's entreaties are bitterly and swiftly answered by wicked powers. Connection.
• D. 2. Sinful Potentates dare countermand God, and cross the petitious of his servants.
• D. 3. Persecuting powers delay not to vent their malice against God and his people.
• D. 4. Wicked rulers have their instruments by whom they afflict the people of God.
• D. 5. Cruel powers stop the hands of ministers from doing justice to such as they will oppress.
• D. 6. It is savage cruelty to deny means and expect work and advantage.
• D. 7. Former justice is forgotten, where future oppression is intended.
• D. 8. Cruelty exacts double labors from God's people, where single are not due.
• D. 9. It is unreasonable slavery to work for powers, at men's own cost and charge. Ver. 7.
• D. 10. Heretofore gain in time of allowance is expected by wicked powers in times of their oppression.
• D. 11. Imposition of such unreasonable burdens is exacted from unreasonable persecutors.
• D. 12. Wicked powers will loose no gain though they allow poor souls nothing to get it with.
• D. 13. Cruel rulers suggest idleness against them, whom they have a mind to oppress.
• D. 14. Godles persecutors esteem the service of the true God the cause of idleness.
• D. 15. Ungodly oppressors bely the petitions of God's servants, to take occasion against them. Ver. 8.
• D. 16. Aggravated work wicked powers are pleased to lay upon poor men.
• D. 17. Exactors are required by such powers to see thē do it to the utmost.
• D. 18. Atheistical oppressors charge God's words of promise and commands to be lies.
• D. 19. Hereupon wicked powers drive souls from regarding God, to respect them. Ver. 9.

2. The next special thing in the second general is the execution of Pharaohs commands by his taskmasters over Israel, and the officers under them; wherein we have these particulars to note,

1. The delivery of Pharaohs message to Israel. Ver. 10.11.

2. The obedience of Israel to this message delivered unto them. Ver. 12.

3. The exaction on this account made by the instruments appointed and set over Israel. Ver. 13.14.

1. The delivery of the message from Pharaoh unto the people is related Ver. 10, 11. Wherein.

1. The address of the messengers, who were to carry the word unto the people, And there went out the taskmasters of the people and their officers, and they spake to the people saying,

All other readings agree.

1. The connection here knits the execution to the command foregoing, no sooner he commanded; but it is done, without delay.

2. The persons executing this command, were Egyptian exactours, who doubtless did it with all readiness, and were glad of it, others were the officers of the people, Israelites, who went about it with an heavy heart, and afterward suffered under it.

3. Their execution of the command by way of address, and declaration unto the people, they went out and spake to the people according to what they had in charge from Pharaoh, from which neither could swerve, without the Kings displeasure.

2. The message delivered by them is in three heads.

1. Thus saith Pharaoh, I will not give you straw. All readings agree. Herein are noted,

1. The author of this message urged, Thus saith Pharaoh, this name of power makes it terrible.

2. The message itself, a denial of all means for their work imposed. I will not give you straw; this is not only a denial of personal act, but, of this to be done by any power or license under him, I will not suffer any to give you straw; this is the same which was commanded before to be told them. Ver. 10.

2. The neat message is an injunction, Go ye take ye straw, where ye may find it. All readings agree in this. Herein is enjoined.

1. Travel from their places of work.

2. Labor in seeking and gathering straw.

3. Uncertainty of place. He sends them no whither to find or have it; but makes them wander to get it where they could find it. Unreasonable oppression is this.

3. The last part of the message is a prohibition of any abatement of their work and the product of it. Yet not ought of your work shall be diminished. Of your structure, 〈 in non-Latin alphabet 〉 . Sep. — Of your servitude. Sam. Others agree. Of your work. Note,

1. The matter of the prohibition is the diminishing of their daily work.

2. The measure of it or extent, not ought, not a thing, a jot, not a title. This is the full message. Ver. 11.

Whence we observe.
• D. 1. Cruel commands of powers are quickly acted by their instruments.
• D. 2. Instruments must move and say, what persecuting powers command.
• D. 3. Some messenger may deliver sad tidings to God's servants with gladness, others with regret and trouble.
• D. 4. Under providence, the saddest message of persecutors denying means, is declared to God's servants.
• D. 5. Oppressing powers are urged to make heavy their commands. Ver. 10.
• D. 6. Treble burdens do wicked powers lay upon God's servants and they must hear and bear them.