An Exposition of Genesis

CHAP. VI.

3. ACcording to the division of the last head now followeth God's sweet reply to the froward expostulations of Moses, which is continued to the 14 ^th verse of this Chapter. This was noted at the 29 ^th verse of the 4 ^th Chapter, to be the third head of God's preparing the work of redemption by sending his instruments to speak his mind.

1. To Israel. Chap. 4.

2. To Pharaoh. Chap. 5.

3. To Israel and Pharaoh both, again, in the former part of this Chapter; so God ends his preparation for deliverance by his word. Chap. 7. v. 7.

At the 7 ^th Chap. v. 8. the second way of preparation noted begins and that is by God's works.

Now in this Chapter there are 3. general heads.

1. God's reply to Moses by encouraging him and Aaron to the work, notwithstanding this first repulse from Pharaoh. Ver. 1.13.

2. A digression for a record of the heads of Israel that now survived, in order to show the line of Moses and Aaron. Ver. 14.27.

3. A further injunction to Moses, for proceeding in his work. Ver. 28.30.

In the first, these particulars occur to note,

1. God's encouragement of him yet again to be speak Israel. Ver. 1.9.

2. God's charge on him and Aaron, to go again unto Pharaoh. Ver. 10.13.

In the former these special heads are noted,

1. God's encouragement of Moses. Ver. 1.5.

2. God's charge of him to speak it to Israel. Ver. 6.8.

3. The obedience of Moses.

4. The sad return of Israel. Ver. 9.

1. God's encouragement to Moses is from three considerations.

1. God's promise given in present, which is twofold.

1. Concerning his dealing with Pharaoh. Ver. 1.

2. Concerning his manifestation to Israel. Ver. 2.

2. God's former appearance and discovery. Ver. 3.4.

3. God's present sense of Israel's condition. Ver. 5.

1. The first encouragement is from his promise renewed to Moses and Israel about his dealings with Pharaoh, which is thus recorded. And or then Jehovah said to Moses, now shalt thou see what I will do to Pharaoh, for by or with a strong hand he shall send them away, and by a strong hand shall he drive them out of his land. All readings agree. Herein note,

1. The connection of this reply to the plaint of Moses, And, or then Jehovah said to Moses. This is immediately knit unto that querulous expostulation of Moses with God. Here mark,

1. Jehovah gracious.

2. Moses froward.

3. The reply good, and presently given. In what manner this was made whether by voice or vision is not expressed; but doubtless, Moses had his recourse constantly to God, for so we read he returned to him, and God did still appear to manifest his mind unto him, upon all occasions in this work of Israel's redemption; therefore he had a sure answer from God which way so ever the Lord was pleased to make it; the most probable way is, that God by voice did answer him, so the word seems to intimate, Jehovah said unto him.

2. The reply itself connected, which is a double promise.

1. A promise of evidence to Moses concerning God's dealing with Pharaoh, Now thou shalt see what I will do to Pharaoh, wherein,

1. The instancy of promise, now even now after this harsh and cruel reply of Pharaoh.

2. The matter of promise, I will deal with Pharaoh according as he doth with Israel.

3. The evidence of it. Thou shalt see it. In which expression, seems to be a tacit reproof; as if God had said, I perceive you will not believe what I told you I would do to Pharaoh Ch. 3.19.20. Therefore you shall see what I will do very shortly.

2. A promise of deliverance, expressed two ways.

1. By a strong hand he shall send them away. Herein is.

1. Good promised, which is dismission of Israel from bondage by Pharaoh.

2. The cause of this dismission, God's mighty power forcing him to do it? he could have made him willing to dismiss them but he chooseth now to force him.

3. The rational account of this, because God would have it conspicuous, and it might be seen, that he wrought it.

2. By a strong hand shall he drive you out of his land. Where observe,

1. The former good is amplified, he shall not only dismiss them, but he shall drive them, and hasten them away to be rid of them.

2. The cause repeated, the same mighty hand of God.

3. The term from whence of their departure, out of his land, even out of Egypt.

Thus far according to the Hebr. Sections of the law reacheth the 13 ^th , and at the ne • t verse begins the 14 ^th section or lecture called. Va • r • n. But it is a very unequal division, for this verse doubtless belongs to that which followeth, and therefore fittest to be in this section. Here it is divided by three S. S. S. As sometimes by three P. P. P. The latter notes Paresha or section, the former Seder, order, or methodical distinction.

Learn hence.
• D. 1. The gracious Jehovah sometime followeth the froward expostulations of his servants with good.
• D. 2. The good Lord sometimes, promiseth sight of his great works, when his servants scarce believe him.
• D. 3. In granting them sight God reprooves the unbelief of his servants.
• D. 4. God's strong hand is double engaged to work deliverance for his Church.
• D. 5. God chooseth to force deliverance from tyrants to make his work conspicuous.
• D. 6. Not only dismission but expulsion from bondage, God's hand forceth for his, from tyrants. Ver. 1.

2. His promise followeth concerning what he will be to Moses and Israel, And God spake to Moses and said unto him, I am Jehovah. — I am the Lord, so most readings. — I am God. Ar. Herein note,

1. The connection of this promise to the former, what he would be to Israel, as well as what he would do to Pharaoh.

2. The promiser is the mighty God, he that can and will make good his word.

3. The subject to whom this is promised is Moses, in the behalf of Israel.

4. The evidence of this promise, God spake and said it; which declareth more fully that God discovered all this to Moses by voice.

5. The good promised, I am or will be to you Jehovah. This expression doubtless carrieth in it a gracious promise of a better discovery to Israel of God himself, than formerly had been made unto his Church. The weight of all lieth upon this name Jehovah, I will be to you Jehovah, this promise is heightened by setting it above God's former appearance to Abraham, &c. which is a further consideration for encouragement. The weight of this promise stands not in the letters of the name, but in the force and virtue of it, which may be conceived in these particulars.

1. God makes over himself in his being unto Israel, if they would believe, all is engaged to them.

2. God here promiseth all the efficiency of his being, that is, to make to be all good for his Israel.

3. God in special intendeth, that he will be Jehovah unto them in putting into being and actual performance, the promise of their deliverance from their bondage, and their entrance into and possession of the promised land. In which he giveth them a more gracious discovery of himself, than ever he had done to their fathers, as is expressed in the next verse.

Hence we observe.
• D. 1. God usually joineth the promise of grace unto his people with that of force upon his enemies.
• D. 2. God's promise of grace is plainly declared and revealed to his servants.
• D. 3. God useth to convey these promises of grace by a Mediator to his people.
• D. 4. The highest promise of grace is that God will be Jehovah to his people.
• D. 5. Where God is Jehovah all his promises are put into being.
• D. 6. God in Christ becomes truly Jehovah unto his Church. In him all promises are yea and amen. 2 Cor. 1.20. I am Α and Ω Rev. 1.8. Ver. 2.

The next encouragement which God giveth to Moses, is from his appearance unto them now, in a better way of discovery, than formerly to Abraham, &c. The argument is drawn from the less unto the greater, my name was manifested unto Abraham indeed in my power and sufficiency to deliver their seed, but not in my actual performance of it, but unto you I now appear ready to put deliverance into being; should not ye then much more believe me upon such manifestation?

In this we have a double proposition of God's appearance unto Abraham, Isaac and, Jacob.

1. Affirmatively expressed thus, And I appeared unto Abraham, unto Isaac, and unto Jacob in God almighty, or by the name of God almighty. — Being their God. Sept. — I was revealed, &c. Onk. Sam. as Hebr. — Who manifested myself, &c. Syr. — Who named myself to Abraham, Isaac and Jacob almighty, sufficient. Ar. Herein note,

1. The connection of this encouragement unto the former, wherein God abounds in goodness.

2. The matter of it, in declaring his former appearance unto Abraham for their sakes also. Here observe,

1. The subject appearing, God himself.

2. The subject to whom, Abraham, Isaac, and Jacob, and to them for Israel's sake, that so God might be known unto them.

3. The apparition itself, whereof we have expressed.

1. The manner of it, I was seen, that is by vision and revelation, such did God vouchsafe to these fathers in their respective ages and seasons.

2. The matter of it was to be God almighty or all-sufficient. El-Schaddai: Various conceits there be about this word, some conceiving it to be a destroyer, others, to note, sufficiency, or almightines. The word is so diversely used. Isai. 13.6. Job. 23.16. Here it is terrible; but to Abraham it is comfortable. Gen. 17.1. Neither may we think in this, or that which followeth, that the letters or syllables of this name are here insisted on, but the truth and effect of them; as that God had made himself known to Abraham to be an almighty God, all-sufficient to him and his, and Abraham knew him to be able to perform his promise, so did Isaac and Jacob, and they believed in him for that which was yet to come, though they saw it not performed. This is the sum of this apparition here asserted.

2. Negatively also is it here recorded, But by my name Jehovah was I not known unto them. — My name Lord I did not manifest to them, Sept. rendering the passive actively. 〈 in non-Latin alphabet 〉 , Syr. — My name Adonai I shown not. Onkelos. so Samar. — Ar. reads all affirmative. Wicked is the supposition of the Jews in making this name ineffable. The verb is passive but usually by the 70 translated actively as here, but my name Jehovah I made not known unto them. Here we have.

1. The subject denying, God himself.

2. The subject to whom it was denied, Abraham, &c.

3. The matter denied, I made not known my name Jehovah unto them, or I was not known unto them by that name. Isai. 49.23.60.18.

Quest. Did not Abraham know God by that name Jehovah?

Answ. Yea doubtless if it it be meant of the literal name; but that cannot be here meant, but the force and effect of this name was not known to them, by God's putting that promise in execution at that time, having reserved it to this time of Moses, wherein he now appear's. The sum is, that Abraham, &c. did not see the deliverance of their seed from the land of their captivity, yet he believed God; but now the Lord appeared to Moses to effect it, and therefore they had now the force of both names given to them, that they might believe and be encouraged to the work, notwithstanding all the opposition hitherto made: a secret reproof is here hinted to Moses and Israel that they should have such advantages above Abraham in God's discoveries and yet not believe, but as it were make God a liar. Ver. 3.

Learn we from it.
• D. 1. God knits one encouragement to another to help the weak in faith.
• D. 2. God's appearances are, have been, and must be to work faith in creatures.
• D. 3. God's appearances have been gradual from the beginning until now, in manner and measure.
• D. 4. God almighty making promise of good is a sweet discovery of him.
• D. 5. God almighty making good this promise is a fuller and sweeter manifestation of him.
• D. 6. Fullest discoveries of God require the greatest faith, and aggravat's the sin of unbelief.
• D. 7. Elschaddai and Jehovah are united into one name of God. Power and performance. He is one who declares himself both together.
• D. 8. God's name consists not in letters and syllables but in mighty word and work.
• D. 9. Knowledge of God's name is needful to make souls trust in it.
• D. 10. Where there is the least discovery of God's name, sometimes may be the greater faith. This is supposed to awaken Moses. Ver. 3.

3. Now followeth the third encouragement from God's discovery of his present sense of Israel's condition. Ver. 4, 5. wherein occur.

1. God's minding Moses of his forepast Covenant. Ver. 4. And also I established my Covenant with them to give them the land of Canaan, the land of their sojournings, wherein they sojourned, Onk. same, & Sam. & Syr. — Where they inhabited, Sept. and Ar. Here God declares to Moses what he did to Abraham; &c. as Elschaddai, in the fullness of his sufficiency, he Covenanted with them; about which are here declared.

1. The constitution of it, And also I established my Covenant with them. This we read solemnly done. Gen. 15.13.

2. The matter of this Covenant upon God's part, To give them the land of Canaan, &c. Wherein consider.

1. The portion assigned both by name, the land of Canaan, and by a periphrasis of their sojourning in the same.

2. The assignation itself, by gift for inheritance. Ver. 4.

2. God's sense of Israel's bondage in Egypt thus expressed, And also I have heard the cry of the sons of Israel, whom the Egyptians make to serve. — The groaning, Sept. — In my sight is heard, &c. Onk. — Whom the Egyptians press with bondage. Syr. Sam. as Hebr. All much to the same. Herein note,

1. The connection, And also, which some make illative from the former, some copulative; either are good, I stated my Covenant, therefore I have heard or I established my Covenant, and I have heard also the cry of my Covenanted ones.

2. The matter connected is God's sense of their present evils, which he foretold would come on them, and being come now, he resolved to remove. Of this God spake before to Moses. Ch. 3.

3. God's remembering his Covenant thereupon, And I have remembered my Covenant. All readings agree. Herein also note,

1. The connection of God's memory to sense, which he speaks after the manner of men.

2. The matter itself. Wherein are,

1. The object of remembrance, his Covenant to deliver them. Gen. 15.

2. The act, remembrance itself, which is the recognition of it to performance. God's remembering is here the doing of it. Ver. 5,

We may observe hence.
• D. 1. El-schaddai Jehovah being in Covenant with a people is a main encouragement to them to wade through difficulties.
• D. 2. God's Covenant to his people is stated and settled.
• D. 3. God's Covenant is to give his pilgrims rest. Ver. 4.
• D. 4. God's Covenant of giving rest infer's the hearing of his people's cries and groans.
• D. 5. Egyptian oppression to make Israel slaves is resented fully by God.
• D. 6. Bondage and groans are the common lot of all in God's Church.
• D. 7. God's sense of his people's groans makes him remember his Covenant.
• D. 8. God's Covenant-remembrance is his Churches deliverance from all evils. Ver. 5.

2. After these things declared to Moses for his encouragement, followeth God's charge upon him to give the same unto Israel. Ver, 6.7.8. The sum of the charge is a declaration of God's mind to Israel, wherein we may note.

1. The manner of it, which was by speech, Therefore say unto the sons of Israel. Sam. Syr. Onk. Ar. same. 〈 in non-Latin alphabet 〉 Go and tell, &c. Sept. Herein note,

1. The term of connection which is illative, therefore; the force of it is thus manifested, seeing I have now appeared to thee to be Jehovah, ready to put my promise into being, and remember my Covenant with my people, therefore go you, and tell them this.

2. The injunction connected is to speak to the children of Israel, and make known God's mind to them as followeth.

1. The person enjoined, Moses.

2. The persons to whom he is sent, the sons of Israel, who but lately had reviled him.

3. The injunction, which was to speak unto them.

2. The matter of the declaration here given in charge to him. Two ways.

1. Simply and in short say to them that I am Jehovah, as I have said to thee. — I am the Lord, Sept. — God. Ar. that is, let them know me by this name, that I am not only El-schaddai. God all-sufficient, but God now making good my Covenant to Abraham, &c.

2. Complexly and by way of interpretation of this name, that he was now making good to them a threefold promise.

1. One for deliverance of them out of their present bondage, and this in a treble enuntiation that they might believe it.

1. And I will bring you from under the burdens of the Egyptians. Sam. — Bondage, Sept. Syr. — The midst of the tribulation of servitude. Onkel. — Carriage. Ar. In this let them know, I am Jehovah, I will, nay have made you escape from under Egyptian burdens; the verb is in time past, to note the certainty, though at present they were not escaped; though they burden them to make brick without straw, yet now I will cause them to pass from under these burdens.

2. And I will rid you out of their servitude, or bondage. — Deliver from their power, Sept. — Their work. Syr. — Their bondage. Sam. Onk. Ar. Let them know this also that I will, and have plucked them out from being servants, and slaves to them; they shall be so no more; I will certainly rid them from their slavery, as if it were done.

3. I will redeem you with a stretched out arm and with great judgments. All readings agree to the same purpose. — Mighty hand is added by Syr.

Tell them this also, I will undertake the redemption of them: where we may note,

1. The act of grace. God almighty will redeem them, that neither burdens, nor slavery any longer oppress them; tell them I am doing and have done it.

2. The manner of this redemption with an arm stretched out and with great judgments, wherein is promised to them,

1. The cause, even the high mighty, and stretched out arm of God, which noteth power extended and continued to the finishing of the work of their redemption.

2. The effect produced by this arm, great judgments, both in the disposition of God's counsel, and execution of his vengeance, upon the Egyptian for this purpose. Ver. 6.

2. Another promise of adoption, and taking them to himself, as well as of delivering them from Egypt. Herein he giveth Moses in charge to declare.

1. The promise itself, And I will take you to me for a people, and I will be to you for a God. All readings to the same. — I will apply you before me. Onk. This is closely connected to the former, and herein we have to observe,

• 1. The adopter. Jehovah Elschaddai.
• 2. The adopted, The children of Israel.
• 3. The adoption itself, which stands in two things.

1. God's taking them to be a people unto him, such as he calleth sons, daughters, servants, &c. God's making them peculiarly his people.

2. God's giving himself to them to be their God peculiarly, according to his promise unto Abraham. Gen. 17.7.

2. The end of this promise so effected, And ye shall know that I am Jehovah your God bringing you from under the burdens of the Egyptians. All readings to the same. — From the power, Sam. Sept. The end here is the notification of God in his works toward Israel now in Egypt.

• 1. The matter to be known.
  • 1. Jehovah.
  • 2. Your God.
  • 3. Your deliverer.
• 2. The subject of this knowledge, Israel.
• 3. The knowledge itself, which carrieth in it.
  • 1. Clear apprehension.
  • 2. Full acknowledgement and ascription of all this grace to Jehovah their God. Ver. 7.

3. Another promise of signal inheritance which was a pledge of better things, Wherein,

1. The promise under a gradual expression.

1. Of introduction, And I will bring you into the land, about which I lift up my hand to give it to Abraham, to Isaac, and to Jacob, Sept. Syr. Sam. same. — I sware, Ar. — I sware by my word. Onk. Observe,

1. The connection knits this as a signal to the promise of adoption foregoing.

2. The promise is here Jehovah.

3. The subject to whom it is made, Israel.

4. The promise itself, introduction into the land promised; and that here, by a periphrasis, described, even that land concerning which, God sware to give it to Abraham, &c. The phrase here of lifting up the hand is a symbol of swearing as used by men, who lift up hands to the most high God; but only after the manner of men it expresseth the first act of God's swearing by himself, so that it was a sworn promise here mentioned.

2. Of donation, And I will give it to you for an heritage. All readings to the same.

1. The donour Jehovah.

2. The subject Israel.

3. The donation itself, that land for inheritance; and not only temporal, but signal of an everlasting inheritance. Heb. 11.10.16.

2. The confirmation of all this by reiterating his name, I am Jehovah. I am now doing and executing all this, therefore believe. Ver. 8.

From all which we gather.
• D. 1. God's appearance to his ministerial instruments is in order to make himself known to the Church.
• D. 2. Ministers must speak to the Church, all that God reveals to them.
• D. 3. The main matter that must be revealed to the Church is that God is Jehovah
• D. 4. God's being Johovah sets his Israel free from all Egyptian burdens.
• D. 5. The meaning of Jehovah is to rid the Church from bondage temporal and eternal.
• D. 6. Redemption of Israel, with an arm outstretched and great judgments, is Jehovah's work. Ver. 6.
• D. 7. Adoption of Israel to himself is Jehovah's work next to redemption.
• D. 8. Souls are adopted when they are God's, and God is theirs.
• D. 9. Jehovah doth all this that Israel may acknowledge him to be his in his being and saving power. Ver. 7.
• D. 10. Promise of pledges and signalls Jehovah addeth to that of adoption.
• D. 11. Jehovah in such promises, doth swear for confirmation.
• D. 12. God's promise and oath to Abraham, Isaac and Jacob is in order to successive seeds.
• D. 13. Introduction into such signal privileges is a good step to the full blessing.
• D. 14. Jehovah's donation of the inheritance promised surely followeth this introduction.
• D. 15. God's being Jehovah puts all this good in present being to his Church.
• D. 16. The name of God and meaning of it must be declared to procure faith in his. Ver. 8.

3. The next particular in God's disposing Moses again to bespeak Israel after this repulse by Pharaoh is his obedience, thus expressed, And Moses spake so to the sons of Israel. All readings concur, and in this passage note,

1. The connection of this act to God's encouragement and command, Moses having received such motives, and charge from God to Israel immediately obeyeth.

2. The matter connected is his obedience, Wherein note,

1. The subject of it, Moses newly charged.

2. The persons to whom he expresseth, the sons of Israel, who ere while had despised him.

3. The act of his obedience, he spake to them all that God had discovered, and given in charge about his being made known to be Jehovah unto them.

4. The last thing noted in this God's ordering Moses again to speak to Israel, is their sad entertainment of his message, thus expressed, But they hearkened not unto Moses for the straitnes of spirit and for hard bondage or servitude, Sep.— Non acquieverunt, &c. Onk. — Syr. and Ar. as Hebr. The Samarit. adds. — And they said to Moses desist from us now that we may serve the Egyptians; for it is better for us to serve the Egyptians than to die in the wilderness. Sam. All we have expressed in the original, is in these.

1. The term adversative connecting, Moses spake, but they were set against all that he should say.

2. The persons so opposit, the sons of Israel.

3. The opposition itself, they hearkened not to Moses, they gave him neither ear nor heart, but by unbelief threw all his words away.

4. The cause of their rejecting his word set out under two expressions.

1. Straitnes of Spirit, which is taken either passively for the straits of grief or anguish which their souls or Spirits did suffer, or actively, for the shortening or straigtning of their hearts through unblief toward God, the first was their misery, the last their sin.

2. Hard servitude or cruel bondage, now lately increased to make brick without straw; and suffering under the scourge when ought failed.

These Notes may be observed from all this.
• D. 1. God's faithful messengers do speak his will speedily and fully to whom God sends it.
• D. 2. Former discouragements from men, must not hinder God's ministers further to declare his will.
• D. 3. After all God's promises and commands revealed, perverse Spirits may refuse to hear or believe.
• D. 4. Straitnings of Spirit in faith from sense of outward pains causeth unbelief. Sense of outward pains may infer straitnings of Spirit in faith, and cause unbelief.
• D. 5. God's message to his people in such straits is to ease their pain, and enlarge their Spirits.
• D. 6. Sense of straits and pains make some souls unreasonable, even to reject their own mercies. Ver 9.

2. In the reply of God to Moses, which takes up the first general of this Chapter, the next thing is God's charge to him to go unto Pharaoh, here renewed, and upon Aaron joined with him, Ver. 10.11.12.13. Wherein these particulars are considerable,

1. God's injunction to Moses singly Ver. 10.11.

2. The reply of Moses to God. V. 12.

3. God's charge again jointly to him and Aaron. Ver. 13.

In the first, we have these special heads.

1. The authority injoining, And Jehovah spake to Moses saying. Readings agree. — God spake a speech. Ar. Herein,

1. The term connecting this injunction to Israel's refusal of hearing Moses, God notwithstanding followeth on his charge to Moses.

2. The authority is Jehovah himself, he that is, and gave Moses and Israel their being.

3. The act expressed is speaking to him, notifying his will. Ver. 10.

2. The injunction itself laid on Moses, thus expressed, Go in, speak to Pharaoh King of Egypt that he send away (or he shall) the sons of Israel out of his land. Readings agree.

1. His motion enjoined, is to go in, and not withdraw upon a small repulse.

2. His work, it was to speak and deliver a second message, and that to Pharaoh himself king of Egypt.

3. The message to be now spoken again, which is, that he dismiss the children of Israel out of his land, as Ch. 5.1. Here God sends him by Moses a second summons to dismiss his people, he giveth him warning enough. Ver. 11.

Learn we.
• D. 1. God sometimes joineth harder work to the discouragements which his ministers have from men. Ver. 10.
• D. 2. When Israel heareth not, God will have his ambassadors go into Pharaoh, from friends to enemies.
• D. 3. God will have his message declared to the proudest potentates, that dare oppose him.
• D. 4. Though powers oppress and refuse to ease God's Church, God makes them know, they shall dismiss them from bondage. V. 11.

2. The reply of Moses followeth, And Moses spake before Jehovah, saying, behold the sons of Israel have not hearkened unto me; and how shall Pharaoh hear me, and I am uncircumcised in lips. Sam. same. — And I am backward in speech, Sept. Onk. Syr. Ar. The whole is the apology of Moses to be excused from going to Pharaoh. Wherein,

1. The manner of his reply, And Moses spake before Jehovah, saying, doubtless this was in the usual way of his commerce with God about this matter.

1. The connection knits this close, he replieth presently to his charge.

2. The address connected, he speaketh unto God, and makes more bold with him, than he durst with Pharaoh, a fellow creature.

2. The matter of his reply in two heads.

1. Of narration of what he had found already concerning his message to Israel, Behold the sons of Israel have not hearkened unto me, they reject my word and acquiesce not in what I say. Onk.

2. Of expostulation as to his future message unto Pharaoh, And how shall Pharaoh hear me, and I uncircumcised in lips? It is resolved negatively, and backed with reason, as he thinks.

1. He peremptorily denieth. Pharaoh will not hear me, to what purpose then should I go anymore to him?

2. The reasons suggested.

1. Israel was more likely to hear than Pharaoh, but they have not hearkened to me, how much less will Pharaoh.

2. I am uncircumcised in lips, backward in speech, and of foolish and unclean lips, how should I speak to Pharaoh? The superfluous skin is over my lips, and alas my words are stopped, and little hope they should provail. It is like to that excuse he makes. Ch. 4. He was as tongue-tied, speechles, 〈 in non-Latin alphabet 〉 . Sept. Ver. 12.

Note hence.
• D. 1. Infirmity of faith may cause God's best servants to plead excuse from hardwork enjoined.
• D. 2. The refusal of the Church to hear and believe God's message, is a remarkable evil. Behold,
• D. 3. Israel's unbelief may make God's Ministers fear that strangers will much more refuse his will.
• D. 4. Towers and wickedness together make the greater obstruction against hearing God's word.
• D. 5. Weaknes in Ministers for speaking, may discourage them from speaking to powers beneath.
• D. 6. Good men are apt to forget that God circumciseth lips, and gives a tongue, to do his message. Ver. 12.

3. The charge of God repeated, And Jehovah spake to Moses and to Aaron and gave them a charge to the sons of Israel, and to Pharaoh King of Egypt, to bring the sons of Israel out of the land of Egypt, The 70 leave out sons of Israel at first, All other readings agree with the Hebr. Herein observe,

1. The term connecting this repeated charge to the former excuse; when Moses draws back God puts him on with renewed commands.

2. The matter connected carrieth in it these things,

1. The patty charging Jehovah.

2. The parties charged, Moses and Aaron.

3. The charge itself, which was God's special command upon them, not in the preterpluperfect tense, as some, it did not only repeat the charge formerly given but this notes what he did now in repeating this charge upon Moses and Aaron.

4. The parties to whom this message was sent, Israel and Pharaoh, to deal yet again with them both, about this God's business of their redemption.

5. The end of it to bring out the Children of Israel at last out of the land of Egypt. This work God was resolved to accomplish, therefore doth he give charge to his instruments to follow on the work enjoined them for the accomplishment of the same. Ver. 13. The prosecution of this charge followeth Ver. 28. After the digression (which is the second general) is over. This therefore must be continued to that.

Note we hence.
• D. 1. Excuses must not serve turn for God's instruments, but God will have his work done.
• D. 2. God join's instruments under his charge to encourage unto his commands. Moses and Aaron.
• D. 3. God's commands to his instruments are in order to the Church & others to make known his will.
• D. 4. Redemption of God's Church from bondage is the end of all his will revealed. Ver. 13.

2. The next general head of this Chapter is the digression noted, which contains a threefold genealogy.

1. Of Reuben and his line. Ver. 14.

2. Of Simeon and his stock. Ver. 15.

3. Of Levi and his progeny. V. 16.17.

In the first occur these particulars observable,

1. The title general to all the times mentioned, These are the heads of the house of their fathers. By the 70. and the rest it is read. — These are the Princes of chief; that is, these three that follow, are the heads or fountains of their special lines, and rulers over them for their time.

Quest. Why are these mentioned here?

Answer. 1. To prevent fables and falsehoods which Satan was ready to forgo to obscure the line of the Church, and falsify God's word and promise to Abraham, this therefore seems to be inserted with some reference to the Covenant with him forementioned. Ver. 4.2. To show the race of these poor instruments by whom God delivered Israel, that they had no carnal advantages for the work, but were acted in it only by the power of God.

2. The special generation of Reuben, here.

1. The father named, Reuben the first born of Israel, so all agree.

2. The seed from him, The sons were Chanoe, Pallu, Chetsron and Carmi. Gen. 46.9. 1 Chron. 5.3.

3. The use of this, to show, these to be the heads of the progeny arising; These are the families of Reuben. Kindred. Sept. and Onk. — Generations, Syr. From these came all the families of Reuben, this is the short account of this race.

Quest. Why is Reuben here mentioned?

Answer. To bring down the line from Jacob to Moses more distinctly, therefore he reckons the two elder first, that his own line may appear to be from Jacob's third Son.

Quest. Why is he called the first borne?

Answer. 1. He was so naturally, which Moses respects. 2. His abdication from primogeniture, was upon more spiritual accounts. 1 Chr. 5.1.2.

Learn here.
• D. 1. Sacred genealogy is made by God's Spirit to make clear the line of his Church.
• D. 2. Natural primogeniture may be allowed to such to whom the spiritual may be denied.
• D. 3. The multitude of the Churches seed did arise from small beginnings. Ver. 14.

In the second we, have to note these particulars.

1. The second head, Simeon the father.

2. The seed from him in 6 sons, Iemuel, and Iamin, and Ohad, and Iachin, and Zohar, and Shaul the son of a Canaanitish woman, This notation of the last son by his mother is not to be past over, but notes corruption then in the sons of the Church by their mingling with the daughters of Idolaters. Names are altered. 1. Chr. 5.3.

3. The use of this genealogy also to note that these were the heads of the families of the Church in the second tribe.

Quest. Why so short an account of these two?

Answer. These were mentioned only in order to the third brother, therefore Moses stayeth not on them.

Observe.
• D. 1. Order in genealogy is useful to give right understanding of the Churches line.
• D. 2. Heads of families in the Church have been too prone to mingle themselves in strange marriages. V. 15.

In the third Moses is more large, and in one line leads to the 6 ^th generation, this being the line of Levi Jacob's third son, from whose loins came Moses and Aaron, for whose sake this digression is especially made. In this

1. Therefore I shall note the order of generations.

1. The first is the third son of Jacob by Leah called Levi the father of all that follow.

2. The second generation is of his immediate sons, which were these. The sons according to their generation were three, Gershon, Kohath, and Merari. These being mentioned, the days of Levies life are numbered. And the years of the life of Levi were 137. years. Readings agree. Ver. 16.

Quest. Why are his years mentioned?

Answer. 1. To show the true chronologie of the Church. 2. To clear the time of God's fulfilling his promise to Abraham. Gen. 15.

Quest. Why are these 3 only mentioned of Jacob's sons?

Answer. 1. Some think to recover their names again, who were branded by their father. 2. Yet rather it is probable, that there needed no more here; the main scope here being to discover the line of Moses and Aaron.

Learn here.
• D. 1. Levies line is remarkable by God's Spirit.
• D. 2. A poor stock may yield noble Instruments for the Churches salvation.
• D. 3. The fathers who lived long, yet saw not all the promises fulfilled. He died 121 years before Israel was delivered. Ver. 16.

3. The next generation is threefold from these 3 sons of Levi.

1. From Gershon, the sons of Gershon Libni and Shimi, according to their families. Houses of their families. 70. By their kindreds. Onk. Ver. 17.

2. From Kohath.

1. His seed is recorded, And the sons of Kohath, Amram and Izhar, and Hebron, and Uzziel.

2. His days are numbered, And the years of the life of Kohath were 133 years, The reason of adding this number is the same as of Levi. Ver. 18.

3. From Merari, And the sons of Merari, Mahali, and Mushi: these are the families of Levi according to their generations, Thus far reacheth the third generation, Ver. 19.

Observe.
• D. 1. Gradually God increaseth his Church.
• D. 2. Third generations under God may add much more seed unto his Church.

4. The next generation is reckoned from 3 of the sons of Kohath in this order.

1. From Amram, the eldest of whom we read,

1. His marriage, And Amram took Iochebed his aunt to wise, some read his fathers sister, some his mothers sister. She was the daughter of Levi born in Egypt, Numb. 26.59. — Of his Fathers brother. 70.

2. His seed, And she bare him Aaron and Moses, They were born in Egypt. Aaron elder by 3 years, Miriam is added by the Sept.

3. His term of life, And the years of the life of Amram were 137 years, The reason of this mentioned is as before. Ver. 20.

Quest. Was Amrams marriage good?

Answer. Surely by the law it was incestuous, though it were not given at Sinai, yet it was not unknown; God so passed by the weakness of his then, but it must be evil, and here Moses hides not the blot of his original; yet God maketh use of it to bring forth his instruments. Ver. 20.

We conclude.
• D. 1. Incestuous marriages are not good, though by God sometimes passed over.
• D. 2. God can bring out his instruments and work from the sins of men.

2. From Izhar the second, And the sons of Izhar, Kohath Nephey and Zichri. Ver. 21.

3. From Uzziel the last son, for the third Hebron is left out. And the sons of Uzziel, Mishael, and Elzaphan, and Zithri.

5. The next generation is reckoned,

1. From Aaron the eldest son of Amram, of whom,

1. His marriage is recorded, And Aaron took Elizabay daughter of Amminadab, sister of Naashan, to him to wise, Elizabeth, 70. The sound of the name is not much, only note.

1. That she was of the tribe of Judah and he of Levi.

2. That she was of the choice of that tribe, the Princes house.

2. His seed is reported. And she bare him Nadab and Abihu, Eleazar and Ithamar. Ver. 23.

2. From Korah, eldest son to Izhar Aaron's cosen-german, And the sons of Korah Asfir, and Elkanah, and Abiasaph; those are the families of the Korhites. Ver. 24.

6. The next generation is reckoned here from Eleazar third son to Aaron, of whom we read,

1. His marriage, And Eleazar son of Aaron took unto him one of the daughters of Puhel unto him to wife. Here is no difficulty.

2. His seed, And she bare him Phineas.

3. The sum of all these accounts, These are the heads of the fathers of the Levites according to their familes. Ver. 25.

Quest. Why are all these generations mentioned after Moses and Aaron?

Ans. Doubtless to prepare for the understanding of the after histories about Eleazar, Korah, and Phineas, with other matters that might have respect unto them.

1. Some in mercy to his faithful ones.

2. Some in reproach to wicked ones.

We observe.
• D. 1. From generation to generation God continueth the succession of his Church.
• D. 2. God hath various ends in recording good and bad in the genealogy of his Church, Ver. 21.25.

2. The scope of this digression in the genealogy mentioned followeth, which is to point out these two persons whom God used as his instruments of Israel's deliverance as to their original, and as to the charge which God laid upon them. A threefold indigitation there is here of them.

1. With respect to Israel, This is that Aaron and Moses to whom the Lord said even to them, bring ye out the sons of Israel from the land of Egypt according to the hosts. — With their power, Sept. — By their troops. Onk. — All their armies. Syr, Where they are demonstrated.

1. By name, this Aaron, this Moses.

2. By commission, of which,

1. The author, is Jehovah.

2. The matter, to bring Israel out of Egypt.

3. The order, in their Armies or hosts, not confusedly. Ver. 26.

2. With respect to Pharaoh, These are they which spake to Pharaoh King of Egypt, to bring out the sons of Israel from Egypt. Readings much to the same. Wherein they are noted,

1. By their address to Pharaoh, these poor men be spake him from God.

2. By their message to him, which was to bring the sons of Israel out of Egypt.

3. With respect to themselves, This is that Moses and Aaron, viz. to whom God spake. Ver. 13. Poor men of a poor stock. yet these called out by God to deliver Israel out of the hand of mighty oppressors. So God led them as a flock by the hand of these two shepherds, this Moses and this Aaron. Ps. 70.20. Ver. 27. The order of naming them is arbitrary.

Yet we mark here.
• D. 1. God would have his Church know the instruments, whom he calleth, though of low descent.
• D. 2. God's commission maketh poorest instruments eminent for greatest deliverance of his people.
• D. 3. It is God's work to make shepherds lead Armies. Ver. 26.
• D. 4. God entitles his poorest instruments to honor, even to face Kings at his pleasure.
• D. 5. God honors his weak instruments to deliver his Church out of the hands of Kings.
• D. 6. In God's record and at his pleasure the poorest names are made eminent. Ver. 27.

3. The digression being past Moses returns in his history to declare God's further charge upon him, for going again to Pharaoh, and bespeaking him in the name of the Lord, together with some further encouragement added, from verse 28 of Chap. 6 to verse 8 ^th of Chap. 7. Wherein occur,

1. God's charge unto Moses. Ver. 28.29.

2. The excuse of Moses repeated. Ver. 30.

3. God's reply by encouragement to him. Ch. 7.1.5.

4. The obedience of Moses and Aaron. Ver. 6.7.

1. In the repetition of his charge note.

1. The time of it, And it was in the day wherein Jehovah spake to Moses. The relative wherein is here supplied. Onk. Sam. Syr. same. The 70 read 〈 in non-Latin alphabet 〉 . In which day, &c. This noteth the season of God's setting upon Moses again to take him of from his excuses, At this some begin the 7 ^th Chapter, because the beginning of the next Chapter belongs to this discourse; and it is more convenient, either to join these three verses to the 7 ^th Chapter or to take the 7 former verses of the 7 ^th & join them to the 6 ^th Chapter, so the matter would be more entirely related together. I shall only note,

1. The term connecting this repetition of the charge to verse 13.

2. The season, or day, to be immediate thereupon, some read it indefinitely, it came to pass, that in what day Jehovah spake to Moses, he said, as followeth. Ver. 29.

2. The place of this charge, it was in the land of Egypt, Moses being now there arrived. Ver. 28.

3. The authority charging, Jehovah, thrice named in this place I am Jehovah.

4. The charge itself, Speak unto Pharaoh king of Egypt all that I speak unto thee. — Readings agree.

1. The matter of the charge is to speak.

2. The person to whom, Pharaoh King of Egypt.

3. The extent of his speech. All that God did speak to him, Ver. 29.

We observe.
• D. 1. In the day of instruments drawing back, God repeats his charge to quicken them. Connect.
• D. 2. Place as well as time for duty God orders in his charge. Ver 28.
• D. 3. Jehovah trebleth his name unto creatures, to make them obedient. So he to Moses.
• D. 4. The name of Jehovah carrieth enough in it to support his Ministers. I am Jehovah.
• D. 5. Moses is charged to go to Pharaoh, the shepherd to the King, at God's word.
• D. 6. God's Ministers must speak his whole mind to those unto whom God sends them. Ver. 29.

2. The excuse of Moses again followeth, And Moses said before Jehovah behold I am uncircumcised in lips, and how shall Pharaoh hearken unto me? Sam. same. and Vulg. Lat. — Of a small voice 70. — Of an heavy speech. Onk. It is the very same which he gave before. Ver. 12. And therefore there is the less need to speak much of it here. Note,

1. His boldness in replying, And Moses said before Jehovah.

2. His ground of excuse, Behold I am of uncircumcised lips, which may note,

• 1. Infirmity of speech.
• 2. Uncleannes such as may offend.

3. His inference hereupon, And how shall Pharaoh hearken unto me? As if he had said, Lord it is to no purpose, Pharaoh will not yield to me, and therefore send me no more unto him, Ver. 30.

We gather hence.
• D. 1. Weaknes of faith puts God's servants sometimes upon their shifts to wave his work.
• D. 2. Bodily infirmities may discourage the minds of God's servants from their work.
• D. 3. It is weakness to urge infirmities against God's charge, who can heal them.
• D. 4. Sense of unperswadeablenes in creatures may discourage God's Ministers to speak to them. V. 30.

Thus far the 6 ^th Chapter according to our distribution; but as to the dependence of the matter these 3 last Verses were better joined to the 7 ^th Chapter.

CHAP. VII.

IF we consider this Chapter by itself, two general heads may be noted.

1. God's finishing of his preparation of Moses and Aaron, as to what they were to speak. Ver. 1.7.

2. God's preparation of them by the works which they were to do in order to deliverance. Ver. 8.25.

But with respect to the dependence of this former part of the Chapter with the precedent, I shall observe the former method noted, before God's encouragement. Ver. 1.5.

3. Then here followeth God's answer to the excuse of Moses, which is by way of encouragement to him against his exceptions made before; and that in these ways.

1. In what God will do for Moses, And Jehovah said to Moses, see, I have given thee a God to Pharaoh. Sept. Sam. Syr. Vulg. same. — A Prince to Pharaoh. Onk. — A Lord, &c. Ar. Herein we may profitably observe.

1. God's designation of Moses after so many excuses and put-ofs, yet to speak to him again for his encouragement. And Jehovah notwithstanding the former shift, yet saith to Moses.

2. God's demonstration to him see; all readings to the same, in which expression he puts Moses to consider, that however he thought of himself, yet he should now perceive what God thought of him & would do unto him, see, look upon, consider what I shall say.

3. God's donation, I have given thee a God to Pharaoh. Some read Elohim here used, a Prince, a Lord, but here the term of God is most apt.

1. The gift bestowed is to be a God, not properly which is incommunicable, but by participation & in a borrowed sense; so he is.

1. A sovereign to Pharaoh to command him.

2. A judge and avenger, to execute wrath on him.

3. Terrible to Pharaoh, as God is to the Kings of the earth, so Ben. Uzziel. paraphraseth, fear not, I have made thee to be feared by Pharaoh. Tremendum feci.

2. The manner of bestowing it, is by gift, freely and powerfully constituting them in this kind and state of a deity, which is only in the absolute power of God to do.

3. The subject over whom God gave him this preeminence, Pharaoh King of Egypt, so the Prince is subjected to the shepherd; and is made to tremble at the shepherds staff.

2. The second encouragement is God's disposition or designation of Aaron, And Aaron thy brother shall be thy Prophet, Sept, Sam. Syr. Vulg. same. — Thy interpreter. Onk. and Ar. This God replieth, as to the uncircumcision of his own lips; the like whereunto we had. C. 4.14. Here God maketh,

1. Moses to be the oracle from himself.

2. Aaron to be the Minister to declare and speak from this oracle, for such is the meaning of Prophet here, not a foreteller of secrets to come, but a preacher of God's will revealed in present unto Pharaoh and Israel. Ver. 1.

Observe we hence.
• D. 1. Great is God's goodness and patience to reason with and encourage his backward servants.
• D. 2. It is seasonable for God's servants against discouragements to consider what God offers them.
• D. 3. It is God's prerogative to give his name and power to shepherds over Kings.
• D. 4. Men judging themselves as uncircumcised, may be made by Jehovah as God's.
• D. 5. Jehovah can make instruments God's, for vengeance to enemies, and oracles to his people.
• D. 6. Inferior God's made by Jehovah may need their helps to speak though he need none.
• D. 7. Prophets are properly God's mouth and lips to his Church.
• D. 8. Such helps are great encouragements to rulers in carrying on God's work. Ver. 1. Ezra. 5. Ver. 1.2, 3.

3. The encouragement is, God's next efficacious work upon the mouth of Moses and Aaron.

1. God's undertaking for Moses, Thou shalt speak all that I command thee. Readings mostly agree. — Speak to him, Sept. — To Aaron thy brother, &c.— And he, &c. A • . This word was certainly given for the encouragement of Moses, it may be understood as well by way of promise, as of injunction; that God doth not only injoin him to speak, but promiseth or undertaketh he shall speak, however he pretends his infirmity.

1. The subject of this encouragement is Moses.

2. The encouragement itself is an injunction of him with efficacious assistance to speak, thou shalt surely speak, notwithstanding weakness.

3. The person to whom is not expressed in the Hebr. — The 70 read to him. — The Ar. to Aaron thy brother; which seemeth probable, he being made a Prophet to Moses.

4. The matter of his speech. All that God commanded. This was the part of Moses.

2. God's order as to Aaron, And Aaron thy brother shall speak to Pharaoh, that he send the sons of Israel out of his land. All readings agree. Here note,

1. The subject enjoined and enabled Aaron thy brother.

2. The party to whom he is ordered is Pharaoh.

3. The work insisted on was to speak.

4. The matter of the speech, that he let the sons of Israel go, or send them out of his land: this God not only enjoins but undertakes that it shall be spoken with effect.

Note we.
• D. 1. Weaknes and unwillingness in instruments God quickens to his work by precept and promise.
• D. 2. When God makes man to speak, he utters all his commands.
• D. 3. God orders one instrument from another to utter his mind to worldly powers.
• D. 4. At God's word poor despicable creatures, command oppressing powers to release the oppressed, and it shall be done in time. Ver. 2.

4. God encourageth Moses further by showing him how he will order Pharaoh and his land to bring to pass his word. V. 3.4.5. Wherein,

1. God's act is recorded, Ver. 3. Which is twofold.

1. Upon Pharaoh, And I will harden Pharaohs heart. All readings agree.

1. The agent, God.

2. The patient, Pharaoh.

3. The action, Obduration, or hardening Pharaohs heart.

Quest. How doth God this and is blameless?

Answ, This act God own's often, Chap. 4.21. I will make strong Pharaohs heart, here it is, I will make hard or difficult to be persuaded by all words or works; that God doth so is certain; and that God cannot sin is as certain. Consider then.

1. Hardnes, or sinful obstinacy as man's own sin arising from a corrupt principle within him. He that hardens his heart, &c. Pro. 21.14. Job. 9.4.

2. Hardning as an act judicial belongs to God (such is this here) and that without sin, for God puts no evil into man's heart, but thus act's.

1. He leaveth man to his own hardness.

2. He occasioneth further hardening by his word and works which stir up wicked hearts to sin. So the law occasions sin and death, and is holy.

3. He in his just judgment giveth up such to be hardened by Satan, and their own lust. In all this he is righteous.

2. God's act upon Egypt and all the inhabitants, And I will multiply my signs and wy wonders in the land of Egypt. All readings agree.

1, The agent here, the same Jehovah.

2. The act is multiplication of signs and wonders; such as might instruct, and such as would afflict; that they might be persuaded. The enumeration of these follow in the history.

3. The object upon which these are wrought in the land of Egypt, that is all the people of the land, ( viz. Egyptians.) and some strange works upon the land itself for their sakes. Ver. 3.

2. The effects consequent upon these acts of God; and they are 4.

1. Pharaohs denial, And Pharaoh will not or shall not hearken unto you. Readings agree. — Shall not acquiesce. Onk. — Shall not obey. Ar. In this is the sad effect of God's acts, that Pharaoh will not be persuaded nor hearken to any message from God for Israel's dismission.

2. God's further infliction upon Egypt, That I may or and I will give or lay my hand upon Egypt. 〈 in non-Latin alphabet 〉 . Sept. Sam. Syr. and Vulg. same. — And I will lay the stroke of my strength, &c. Onk. — Until I send my stroke. Ar. here mark,

1. The inflicter, God.

2. The infliction, laying on his hand which is his vengeance.

3. The object of it, Egypt, or the Egyptians. This is the consequent of hardening the heart and turning away the ear from God.

3. God's leading forth Israel, And I will bring forth mine armies, my people, the sons of Israel, out of the land of Egypt with great judgments. — Sept. with my power and great vengeance. Onk. Sam. Ar. same as Hebr. Syr. wants this.

1. The work, eduction from Egypt.

2. The object set out

• 1. God's Armies.
• 2. God's People.
• 3. The sons of Israel, whom God had demanded from Pharaoh before.

3. The manner of leading them forth, with great judgments of which we shall read hereafter. Ver. 4.

4. The manifestation of God's glory upon all, And the Egyptians shall know that I am Jehovah, when I stretch forth my hand upon Egypt, and I will bring out the sons of Israel from among them or midst of them, Sept. Sam. Syr. Ar. to the same. — When I lift up my strong plague, Onk.

1. The end aimed at is the notifying of Jehovah unto the Egyptians, Israel's enemies.

2. The means to reach this end. Two-fold.

1. God's stretching forth his hand in great judgments upon Egypt.

2. God's delivering and bringing forth of Israel from the midst of them. Hereby he was known to be Jehovah in putting judgments in being upon enemies, & making promises good to Israel. Ver. 5.

We Learn hence.
• D. 1. God foretells man's obstinacy unto his will revealed, that his inctruments should not be offended.
• D. 2. God hardens hearts as a judge, but men harden themselves as sinners.
• D. 3. God's word and works may be an occasion to men of hardening but not the cause,
• D. 4. Mans hardening is truly the cause of God's multiplying his terrible signs upon men. Ver. 3.
• D. 5. Sin and judgment will not set men hear the voice of God's words or wonders.
• D. 6. Refusal to hear makes God put forth his hand in greater vengeance.
• D. 7. Hardnes of heart in oppressors cannot hinder God from redeeming his people.
• D. 8. God's Church is his armies, his people, and his Israel.
• D. 9. Great judgments shall make men yield, when great mercies cannot persuade them. Ver. 4.
• D. 10. God is proved to be Jehovah to his enemies by putting his judgments into being on them.
• D. 11. God is Jehovah to his Church by putting deliverance into being for it.
• D. 12. The great end of God in all these providences is to be known to be Jehovah in the world. Ver. 5.

2. The obedience of Moses and Aaron, which was the fourth head in the general division, now followeth. Ver. 6.7. Wherein are two things.

1. The obediential answer made by these instruments. V. 6. And Moses & Aaron did as Jehovah commanded them, so did they. All readings agree. We have here to note,

1. The connection of this obedience to God's former encouragement, at last God prevails, and he gave not over till he gained his will.

2. The matter connected, an obediential return.

1. The parties obeying. Moses and Aaron.

2. The act of obedience, they did the will of God.

3. The rule of their obedience, God's commandments, as Jehovah commanded.

4. The certainty of it in the reduplication. So did they; exactly in every part, and faithfully as to God's will. Ver. 6.

2. The age of both these instruments recorded; And Moses was the son of 80 years, and Aaron the son of 83 years when they spake to Pharaoh. All readings are to the same purpose, Moses was 80 years old, &c. Herein note,

1. The age of Moses is recorded. 80 years.

2. The age of Aaron is related. 83 years.

3. The time when their ages were completed described by their embassage, it was when they were sent by God and spake to Pharaoh about sending Israel out of Egypt.

Quest. 1. Why doth Moses record his own obedience?

Answ. 1. Not to boast himself, or commend Aaron as if their forwardness had caused Israel's redemption. 2. But as he had recorded his own fears and withdrawings from the work of God impartially to his own shame; now he discovers that God had overcome that unbelief, and unwillingness of his, so that, now both he and his brother, go readily to their work; and after this make no more excuses; Moses therefore here ascribes to God the victory over his will.

Quest. 2. Why are the ages of them both here recorded?

Ans. 1. It is generally to help on the right understanding of the sacred chronologie set down in Scriptures, Act. 7.23.30. 2. It might be to let us see God's prerogative in setting the younger before the elder. 3. It is conceived by some to set out the venerable state of these instruments by their age. 4. It seems yet more probable, it was, to set forth God's glory who chose such as for their age were decaying men, and going to their graves, now that God should make them renew strength and parts and courage, to lead the armies of Israel out of Egypt; this magnifieth God's grace, as it was noted afterward of Moses that when he was 120 years old, his eye was not dim, nor his natural strength abated. This was God's great work. Deut. 34.7.

We hence observe.
• D. 1. God by his encouragements at last gets victory over the unruly wills of his servants.
• D. 2. Souls made willing do axactly look to God's command in their obedience.
• D. 3. God's glory is much concerned in the record of the exact obedience of his servants. Ver. 6.
• D. 4. Old decaying age can God receive to make it useful for his Church.
• D. 5. God's prerogative it is to set the younger before the elder.
• D. 6. God makes old servants powerful and venerable to worldly Potentates in bespeaking them. Ver. 7.

2. Now we are come to the second general head of this Chapter, which was also noted in the first great Analysis to be the second way of God's preparing his instruments for Israel's redemption, by working signs and wonders, as well as by speaking to Israel, and Pharaoh. Now this preparatory work begins here, and continueth to the 30 ^th verse of the 12 ^th Chapter. Herein,

1. God enableth them to work strange persuasive wonders to win Pharaoh. Ver. 8.13.

2. Terrible vindictive wonders to force him to send away Israel. Ver. 14. and so to the 12 ^th Chap.

In the first we have these things considerable,

1. The injunction of them to work Ver. 8.9.

2. The execution of God's will by them. Ver. 10.

3. The consequent events hereupon.

1. Pharaohs opposition to God's works. Ver. 11.12.

2. God's confutation of Pharaoh. Ver. 12.

3. Pharaohs hardening hereupon. Ver. 13.

1. About God's injunction to Moses and Aaron note,

1. The preface to it. Ver. 8. And Jehovah said to Moses and to Aaron in saying. 〈 in non-Latin alphabet 〉 . Sep. Readings are to the same. — Spake this speech. Ar. no difficulty is here.

1. The injoiner Jehovah.

2. The enjoined Moses and Aaron.

3. The manner of injunction by speech. Ver. 8.

2. The occasion or ground of the injunction supposed, When or if Pharaoh shall speak to you saying, give a miracle for you. Sam. same. — Give us a sign or a wonder, Sept. — To me. Ar. Syr. — Shew signs Vulg. Wherein is supposed.

1. Pharaohs slighting of them.

2. Pharaohs scornful putting them upon the proof of their commission: Give a miracle for you; that is, let me see what you can show for your authority; that you come to demand Israel from me, let me see some prodigy, sign, or miracle that may speak for you.

3. The injunction thereupon, Then thou shalt say to Aaron, take thy rod and cast it before Pharaoh. All readings agree.

1. Herein the authority of Moses is confirmed over Aaron, Thou shalt say.

2. The matter of command from Moses to him.

1. Take thy rod, here it is styled his, which before was the rod of God and Moses. So it is.

2. Cast it before Pharaoh; throw it at his foot. Nothing difficult in this.

4. The issue of these acts, It shall be a dragon, so the word Tannin here doth note, a huge great snake or serpent which was formidable, Mal. 1.3. Sam. Sept. 〈 in non-Latin alphabet 〉 — Onk. Coluber. Ar. Syr. Draco. However this was mentioned twice before and acted at Horeb and before Israel • , yet here, God will have this sign or prodigy done now before Pharaoh. Ver. 9.

We remark.
• D. 1. After God hath won his servants to willing obedience, he commands them, Ver. 8.
• D. 2. God supposeth and foretelleth his instruments that worldly powers will sift their authority.
• D. 3. It is the frame of wicked hearts, to put God's Ministers to do miracles before they believe.
• D. 4. God to testify to his Ministers sometimes giveth miracles to be done by them.
• D. 5. One instrument may God set over another to do his strange signs.
• D. 6. When God injoineth his to work wonders, he is sure to effect it.
• D. 7. Dead sticks shall become dragons at God's word to awaken unbelievers.
• D. 8. God by his word and work leaveth sinners without excuse for unbelief. Ver. 9.

2. The execution of God's will by Moses and Aaron now followeth. Ver. 10. Wherein are these particulars.

1. Their entrance in unto Pharaoh, And Moses went in, and Aaron unto Pharaoh. — Before Pharaoh and his servants, Sept. Readings agree.

1. The term connecting knits this obedience to God's command precedent, he bids them go, and they go, and make their way to Pharaoh.

2. The subject of this motion, Moses and Aaron, now newly animated and spirited by God.

3. The motive itself, the first act, they went boldly in before Pharaoh and his servants.

2. Their obedience set out two ways.

1. Generally, And they did so as Jehovah had commanded. All readings concur. The subject, act; rule and extent of obedience are here remarkable.

2. Specially, And Aaron cast his rod before Pharaoh and before his servants. Readings concur mostly, only servants are called Captains by Ar. Nobles. Syr. Here is no difficulty. Only it is supposed, that here Pharaoh did demand a sign, upon their bold entrance, and then is it expressed that Aaron did at the word of Moses cast down his rod or staff before Pharaoh and his servants.

3. The effect, And it became a dragon, Sept. — Turned into a snake. Onk. All readings agree.

1. The connection here joines the effect with God's promise, and obedience to his command.

2. The effect, a strange mutation, whereof here,

• 1. The subject, Rod.
• 2. The change, It was.
• 3. The term, A dragon.

Quest. Was this a real or true conversion?

Answ. Yea doubtless, for,

• 1. God had done it before to them, and commanded it to be done by them, and promised the effect. Ver. 9.
• 2. God's might and power to do such things is unquestionable, he that made all things of nothing, can make anything of anything.
• 3. It is God's property to create true and real effects, according to the truth of his own being.

Learn we.
• D. 1. New quickenings the best of God's servants need, unto new undertakings besides their call.
• D. 2. Poorest instruments, animated by God, dare face oppressing potentates on earth.
• D. 3. It is the only safety for God's servants to do as he commands them.
• D. 4. Small actions in obedience are ordered by God to great issues, though despicable to men.
• D. 5. Not a word of God shall fail, but the very nature of creatures shall change rather to verify the same.
• D. 6. God's miracles are in truth, to confirm his authority among men. Ver. 10.

The events hereupon following are three.

1. Pharaohs opposition to this sign.

1. In calling the Magicians. And or then Pharaoh calleth for the wise men and sorcerers, Readings agree only in rendering the term sorcerers which others read magicians withes, &c.

2. The person calling here is Pharaoh, now set to contend with God by his instruments.

2. The persons called, are set out by three titles describing them, two are in this passage.

1. They are called wise men; such they pretended themselves to be, and such they were accounted by their adorers: the 70 call them 〈 in non-Latin alphabet 〉 , which notes, the hunters or depravers of wisdom, using wits to deceive.

2. They are called, as ours read, sorcerers, witches, wizards; this title among the rest must note such as by pretended art did oppose the divine revelations of God; whether it were mediately or immediately consulting with the Devil, as the way was various.

3. The call itself, he doubtless by his power commanded these servants of his to contend with Moses and Aaron, and the God from whom they were sent for Israel's redemption, and to view wonders with them.

2. In the works which they did these are described.

1. Generally, And they also, the magicians of Egypt did so with their enchantments. Onk. same. Sam. and Syr. to the same. — The enchanters of the Egyptians, did in like manner with their sorceries. Sept. — They did so by their secrets. Ar. — And some secrets they did likewise. Vulg.

1. The subject spoken of is the same persons under another title, read magicians, it comes from a word noting heaven, & is used to note such Astrologers as by the observation of the heavens calculat nativities; these were such as by pretended skill in the constellations opposed God speaking by Moses. Enchanters. 70.

2. Their work, they did also in like manner as Moses and Aaron in showing wonders; so it was as to the sense of Pharaoh.

3. The way of doing it, With their enchantments, it notes secret mutterings, or singings, which is, by converse with the Devil; in one way written Belateihem is the Devils proper work, but Belahateihem is the work of the witch. Buxtorf Lex. Ver. 11.

2. Specially is their work discovered, And or for they cast down every man his rod, and they became dragons, Septuagint. Sam. Syr. same. Vulg. — as dragons. Ar. — Turned into snakes Onk.

1. The special work done, They cast down every man his rod, as Aaron did, the words are plain.

2. The effects, they were turned into dragons or great serpents.

2. The next event is God's confutation of Pharaoh, and these works of sorcerers, by victory over them; so it is written, And or but the rod of Aaron swallowed up their rods. Readings agree.

1. The conquerer is Aaron's rod, and God by it.

2. The conquered. The rods of sorcerers and Pharaoh in them.

3. The conquest, the first swallowed up the second, so were these magicians amused, they could not keep what by enchantments they made.

Quest. 1. Who and what were these magicians?

Answ. 1. Their names are not here recorded, but the Apostle names two of the heads, Jannes and Jambres; and some of the Rabbins mention the same. 2 Tim. 3. ver 8. 2. Their number is not certain, but probable divers were they, to outvye the two instruments of God, and show, that Pharaoh had many to work such things as these by. 3. Their quality is set out by three words here.

1. Chacamim, wise men.

2. Mecasphim, Sorcerers.

3. Chartumim, Magicians.

But to these are more titles added. Deut: 18.10.11.14.

4. Kosem, A diviner.

5. Meyomen, An observer of times.

6. Menachesh, An enchanter, or southsayer.

7. Chober. A charmer.

8. Sheoel ob. A consulter with familiar Spirits.

9. Jideyon. A wizard.

10. Doresh El-hammethim a necromancer, one that consults with the dead.

11. Mecosheph. A witch.

All these are unlawful practices, wherein if men make immediate contracts with the Devil, it is the highest wickedness; but if not so, the Devil delude's and help's them on to do this horrid sin. Such are these men.

Quest. 2. Were the rods of these magicians turned into true serpents?

Answ. 1. Satan with all his power cannot make any true being but lies. 2. God yet may permit and order Satan, to make use of that which himself create's, as to speak the truths which he alone giveth, so Balaam did. 3. These were mira but not miracula, which he hath a power permissive to perform, but miracles are past his skil.

Quest. 3. What is carried in their swallowing up by Aaron's rod?

Ans. 1. The discovery of them to be but false signs. 2. The destruction of them, that men might see there was no cause to be seduced by them. 3. The last event, is the hardening of Pharaohs heart by these, wherein note,

1. God's judicial act, And he hardened Pharaohs heart, or Pharaohs heart waxed strong. — 〈 in non-Latin alphabet 〉 , Sept. • — Was hardened. Onk. so Sam. Syr. Ar.

• 1. Pharaohs sin. Is here implied.
• 2. God's judgment. Is here implied.

2. The effect, And he hearkened not unto them, Sept. Sam. same. He let them not go. Syr. — He obeyed them not. Ar. — He rested not in them. Onk. All this is carried in the phrase, he heard them not.

3. The proof of God's word to be true herein, As Jehovah had said or spoken. All readings agree; wherein is observable that the event did fully answer God's prediction; so he foreknew and so he foretold, that his servants might not be offended.

Quest. 4. Was Pharaoh excusable upon these signs?

Answ. No, for. 1. They were false, and acted by wicked instruments. 2. They were destroyed, which might have convinced them. 3. They were against the word which God sent him. Such are lying wonders. Deut. 13.1, &c. Ver. 13.

From all which we gather.
• D. 1. Miracles from God will not persuade wicked hearts to believe.
• D. 2. Vnbelieving sinners are apt to call in all instruments of Satan to gainsay God.
• D. 3. Providence hath of old suffered wisdom to be abused to sorcery, and pernicious acts. Ver. 11.
• D. 4. God hath suffered creatures by Satan's help to do some like things to his miracles.
• D. 5. Under God's permission Satan may work strange changes in creatures, but no miracles.
• D. 6. God's true miracles devour all lying wonders of Satan. Ver. 12.
• D. 7. Wicked hearts harden themselves by lying wonders against God, and therefore are hardened by him.
• D. 8. The fruit of such hardening is rebellion against God's word and will.
• D. 9. God's word is made good in all the disobedience of the wicked foretold. Ver. 13.

2. Now followeth the preparation for Israel's deliverance by Moses and Aaron in the works of vengeance as well as wonder executed on Pharaoh and his people; which is best divided into ten heads according to the number of judgments related, from the 14 ^th verse of this 7 ^th Chapter to the 30 ^th of the 12 ^th , which we shall orderly consider,

The first judgment is reported in the residue of this Chapter from the 14 ^th verse to the end, wherein we may note,

• 1. The cause of it mentioned. Ver. 14.
• 2. The command for it. 15.16.17.18.19.
• 3. The execution of it. Ver. 20.21.
• 4. The opposition to it by the magicians. Ver. 22.
• 5. The events upon it. Ver. 22 23.24.
• 6. The duration of it. Ver. 25.

To the first. In the discovery of the cause of this first judgment these particulars occur,

1. God's bespeaking Moses about it, And Jehovah said to Moses. All readings agree.

1. The term connecting knits the speech of God to the former event on Pharaoh by the miracle shown him, which showeth that God's special notice was upon Pharaohs return.

2. The speech itself. Jehovah said to Moses, by way of intimation to him, that now his word was made good; Pharaoh would not hear, and by way of encouragement to him, see how it is?

2. The cause of the future judgment declared, Pharaohs heart is heavy, he rejuseth to send away the people, Most readings thus. — Hardned. Syr.

1. The cause is expressed. Pharaohs heart is made heavy. This phrase noteth the aversenes or indisposition of any to their duty: to have eyes & ears & hearts heavy, is to be altogether indisposed to the duties unto which men are called. Isai. 6. Ver. 19. Luke. 21. Ver. 34. This was done sinfully by Pharaoh through unbelief, but judicially by God.

2. The demonstration of this cause by the effect, He refuseth to s • nd away the people. Though I have expressed the truth of my message by a miracle; he will not yet set Israel at liberty,

Learn we.
• D. 1. God quickly observes what success his word and works have upon creatures.
• D. 2. God showeth the unbelief of the wicked to his instruments for encouragement.
• D. 3. Unbelief makes the hearts of sinners heavy unfit for duty, and judgment fastens it.
• D. 4. The heart heavy to believe refuseth any of God's words or commands sent to it. Ver. 14.

2. Upon this renewed heaviness of Pharaohs heart, God giveth out his command for his first judgment to be executed upon him by the hand of Moses and Aaron. Wherein,

1. He commands his address to Pharaoh, Go unto Pharaoh in the morning, behold he goeth out to the waters, and thou shalt stand to meet him by the rivers brink. Most readings agree. — Go tomorrow, &c. stand by the brink of Nile. Ar. Here note,

• 1. The Author of this address, Jehovah.
• 2. The subject of it, Moses.
• 3. The term of it, Pharaoh.
• 4. The time of it, early in the morning.
• 5. The place, the rivers brink where Pharaoh was walking.

2. He commands him to take his instrument, And the rod which was turned into a serpent, shalt thou take in thy hand. Readings agree, and no difficulty is in the words. Ver. 15.

3. He commands him to deliver his message.

1. His demand of Israel repeated, And thou shalt say to him, Jehovah the God of the Hebrews, hath sent me to thee, saying send away my people, that they may serve me in the wilderness. Readings the same. All this was said to him before.

2. His rebuke to him for not hearing, And behold thou hast not heard hitherto. Readings are to the same purpose. — Thou hast not obeyed or acquiesced. Sam. and Onk. Herein God chargeth him with his unbelief.

1. In the nature of it. Thou hast not heard.

2. In the measure of it, hitherto. Thus far. Ver. 16.

3. His threatening. Wherein he proposeth.

1. The end of it, Thus saith Jehovah, in this shalt thou know that I am Jehovah. Readings agree to the same purpose. The scope is the notifying or making known of the name of Jehovah unto Pharaoh, by executing his foretold judgments on him, and making good promised deliverance unto Israel, which yet Pharaoh would not believe.

2. The plague threatened. Behold I smite with the rod which is in my hand upon the waters which are in the river and they shall be turned into blood, All readings to the same. — The water that is in Nile. Ar, This was a part of his message commanded, what he should say to Pharaoh, wherein he tells.

1. What he will do. Behold I smite &c.

2. What the effect will be, water turned into blood. Ver. 17.

3. The events following this plague, are three.

1. And the fish which is in the river shall die. All readings to the same, this was a grievous stroke.

2. And the river shall stink, most so read. Nile shall stink. Ar. — The river shall boil up or be hot. 70. This was a noisome plague.

3. And the Egyptians shall be wearied to drink the waters out of the river. — Shall not be able, &c. 70. Ar. — They shall be grieved or afflicted to drink. Onk. Sam. — Troubled to drink, Syr. This was a sad effect, like to kill them with thirst. All this Moses had now in command to make known unto Pharaoh. Ver. 18.

4. After this address enjoined, God giveth command for execution of this plague. Where,

1. He chargeth Moses to give the word to Aaron, And Jehovah said to Moses say thou to Aaron. All readings agree. Here only God observes his order, that Moses shall carry his mind to Aaron.

2. The word of charge itself given, Take thy rod and stretch out thine hand upon the waters of Egypt, upon their streams, and upon their rivers, and upon their ponds, and upon all the gathering of the waters, All readings are to the same purpose, no difficulty is in the letter.

3. The issue engaged hereupon, And they shall be blood, and there shall be blood in all the land of Egypt, both in vessels of wood and vessels of stone. In wood and stone. V. 19.

Readings agree; no difficulty in words.

3. Now followeth the execution of all this.

1. Their obedience generally is noted, And Moses and Aaron did so as Jehovah commanded. Readings agree, the words are plain.

2. More specially Aaron's act is recorded, And he lift up the rod and smote the waters which were in the river in the eyes of Pharaoh and in the eyes of his servants, readings are to the same purpose. This is but acting of what was commanded.

3. The event following discovered in these particulars.

1. And all the waters which were in the river were turned into blood. Readings agree, this was threatened and now done. There is another word that notes the conversion of them by a mighty power into blood. V. 20.

2. And the fish which was in the river died. All readings to the same. This was foretold.

3. And the river stank, readings the same. It was grievously noisome.

4. And the Egyptians could not drink water out of the river. All agree. Here was a great and strange plague.

5. The extent of this, And there was blood in all the land of Egypt, all readings agree.

Thus far it came to pass as God had threatened. Ver. 21.

Quest. How could Aaron stretch forth his hand over all the waters of Egypt?

Answ. Doubtless signally he smote only the waters which were in Pharaohs sight, but virtually, as to the effect, it was a stroke upon all waters not only abroad, but within doors in tubs, or cisterns.

Quest. What was the number of the plagues, and why?

Answ. 1. The number was ten. 2. The reason of it doubtless, God's will in numbering and measuring his judgments to do his work. 3. As to the conceit of ten being a perfect number it is light, and that it should be proportioned to God's ten commands, is not solid, however by these God might work awe upon some hearts to obey them. I am the Lord, &c. Exod. 20.1.

Quest. In what space of time were these plagues executed?

Answ. It is not expressly stated, but it is probable, that it was no long but short time as some conjecture about a month; for when God began he sent his judgments one upon the neck of another, and if we consider the first plagues continuance 7 days, and so go on to the rest, the time of execution could not be long, though God was long suffering before.

Quest. Why was this first plague on the waters and so the rest in order?

Answ. 1. The will of the judge is the supreme cause of all plagues in nature and order. 2. It is justly guessed God did by this avenge the blood of infants which were drowned in them. 3. It is thought God sent this in extremity, for it was not only a necessary element for life, but their Nile was all their glory for plenty, merchandize, fishing, &c. So that hereby Pharaoh might be moved the sooner.

Note hence.
• D. 1. Early doth God dispatch the messengers of judgment to such as harden themselves against his works.
• D. 2. God orders time, and place, and persons to meet with his adversaries.
• D. 3. Despicable weapons or instruments doth God use to abase powers. Rod.
• D. 4. Experienced instruments of wonder, are best in God's account to be used. Ver. 15.
• D. 5. God will's the address, and speech of his messengers to his enemies.
• D. 6. In Jehovah's name his Ambassadors are to demand his right from Princes.
• D. 7. God by his poor messengers reprooves Kings for their refusal. Ver. 16.
• D. 8. God will have wicked powers of the earth to know that he is Jehovah.
• D. 9. The smiting of the enemies with vengeance manifests God to be Jehovah, acting his threatenings.
• D. 10. God threatens blood for water, death of creatures, and vexation on men, to turn them. Ver. 17.18.
• D. 11. God doth command his servants not only to threaten but to execute vengeance. Ver. 19.
• D. 12. God's instruments, men as well as Angels, are ready to execute his will.
• D. 13. Signal smiting upon one part at God's word brings the curse upon all waters.
• D. 14. At God's word, blood for water death on fish, stench, and drought on men, avenge his quarrel. Ver. 20.21.

4. The opposition of Pharaoh by his magicians now followeth, And the Magicians of Egypt did so with their enchantments, Sam. same, — The enchanters with their sorceries. Sept. — The witches with their enchantments, Onk. Vulg. — The witches with their witchcrafts. Syr. — The magicians by their secrets. Ar. This also doubtless was done by Pharaohs command, wherein may be observed,

1. The term connecting, strictly joining this work of delusion to God's precedent miracle. The devil makes hast to opposition;

2. The work annexed, wherein.

1. The agents are the same Chartummei; as before Astrologers that by their wicked acts conversed with the devil, such are styled witches, &c.

2. The act, they did so, that is as Aaron in turning water into blood.

3. The means whereby they wrought it are their enchantments, or sorceries or spells.

Quest. Whether did these turn waters truly into blood?

Answ. 1. Some assert that it was only by phantasm, but they did not so as Aaron. 2 Others imagine the Devil only shifted in blood for water, which seemed to be turned into blood to Pharaoh and the Egyptian spectators 3. Neither is it to be meant as if these magicians should work a true miracle as Aaron did from God, that could not be done by creature power.

Quest. 2. But where had they water if Aaron turned all the water of Egypt into blood?

Answ. 1. They that conceive this only a phantasm, easily answer it was but such in show. 2. But others who conceive a more real work, conjecture that they had it either by digging or that Satan under God's permission brought it to them: It is not determined; but the more probable conjecture and the best which is that they might have it out of Goshen.

Quest. 3. Could they give Pharaoh and the Egyptians water to drink?

Answ. No, for it is expressly said that the Egyptians digged about the river for water; neither did they afflict the Egyptians with their water turned into blood as Aaron did.

We may observe.
• D. 1. The Devil is quick by his instruments to cross God's miracles with his delusions.
• D. 2. Under God's permission the Devil may do wonders by imitation but no true miracle.
• D. 3. Inchantments are sometimes not only imitating, but undermining the miracles of God to save.

5. The next special head is the events which follow upon this miraculous judgment and its opposition, which is twofold.

1. Upon Pharaoh, and that in these particulars,

1. In hardening of his heart, And the heart of Pharaoh strengthened itself or was made strong, neither did he hearken unto them as Jehovah had said. Sam. same. — Was hardened Sept, Syr. — Obeyed not. Ar. Acquiesced not, Onk. — Heard not the Lord.

1. The root sin is more hardness of heart then before.

2. The effect is stopping ears through unbelief.

3. The scope of it to make good God's word. Ver. 22.

2. In his aversion from Moses, &c. And Pharaoh turned or looked back and went into his house. Readings most to the same. — Turning went, Sept. — Turned away. Onk. Ar. — Returning, &c. this notes,

1. An aversation from God and his works.

2. A conversion to his own to consult with them.

3. In casting out the thoughts of God's miracles from his heart, Neither did he set his heart also to this, Readings to the same. — His mind. Sept. Ar. — This carries in it,

1. An addition of rebellion, And, &c.

2. The act. He put not his heart to consider this miracle, and plague which God sent upon him, it is as much as to say his heart was set against God in all this miraculous vengeance, this is the fruit of the first plague upon him. Ver. 23.

2. Upon the Egyptians, wherein note,

1. Their employment upon this miraculous judgment, And all the Egyptians digged round about the river water to drink. — To drink water, or that they might drink. Sep. Onk. — Waters drinkable. Sam. — About Nile wells to drink, &c. Ar. Where,

1. The term of connection knits their work to God's judgment immediately, when all their waters were turned to blood, they never thought of praying but of digging; they trusted to their own hands.

2. The work connected: wherein we may note,

1. The subject set out by nation, Egyptians, and by universality, all the Egyptians, supposed all able to dignity and to the generality of them being ready to perish for thirst.

2. Their work, digging about the circuits of the river, which notes their looking downward unto earth to help them, and carrieth in it a denial of looking unto God.

3. The end or scope of it, To get water to drink, their necessity pressed them, therefore they spare no pains to get a little water.

4. The reason enforcing thereunto. Because they could not drink of the waters of the river, All readings to the same. — Of Nile. Ar. God's judgments in cursing the rivers hath no other effect, but to make them seek water in the earth. The Magicians could not help now.

Quest. Were all these hardened as Pharaoh was?

Answ. It seems to be no otherwise.

1. There is no mention of sense of sin, or looking unto God by any of them.

2. None are expressed to mind Pharaoh of his duty.

3. All run to creature helps, and forsake God, these are sad symptoms.

And instruct us that,
• D. 1. Vying enchantments with miracles is the next way to harden hearts.
• D. 2. Hard hearts stop all ears against God.
• D. 3. Wicked men will harden themselves though God hath given forewarnings of it. Ver. 22.
• D. 4. Sinners offended with God's word & judgments turn from him into their own ways.
• D. 5. Vnbelief will not let a man set his heart either to miracles persuasive or vindictive. Ver. 23.
• D. 6. In midst of straigthning judgments unbelief will rather dig in earth, than beg of God relief.
• D. 7. It is usual, that universal hardening foregoeth universal distraction.
• D. 8. Necessity pressing sinners near death, turns them to creature-helps rather than to seek God's.
• D. 9. The devil may delude into straits but cannot help out of them. Ver. 24.

6. The last thing recorded about this first plague is the duration of it, And seven days were fulfilled after that Jehovah had smitten the river. Readings agree.

1. The term of connection knits this duration to the plague on the waters, and the Egyptians digging and toilsome labor.

2. The space of time for the first plague 7 days were completed in it.

3. The term whence the 7 days begin, after that Jehovah had smitten the river; wherein, that which was before expressed, that Aaron smote the river, here Jehovah owns it. Aaron did it visibly, but God powerfully turned all into blood.

Quest. Did this plague cease at 7 days end?

Answ. In all probability it might, however the sad effects continued after, and however neither Pharaoh did cry, nor, as we read, now Moses pray God to take away the plague; yet at the coming of the second plague, it was God's will the first should cease.

We observe.
• D. 1. Times of temporal judgment have their stint from heaven.
• D. 2. God himself smites in all plagues what ever instruments he may use, Ver. 25. Moses and Aaron may smite with the rod but God effects it.

CHAP. VIII.

THis Chapter continueth the history of the successive plagues, and prodigious works of God on Egypt, and the contents are a record of three plagues more, which divide the Chapter naturally into three parts.

1. The history of the second plague of Frogs from the waters. Ver. 1.15.

2. The history of the third plague from the earth in lice. Ver. 16.19,

3. The history of the fourth plague in flies swarming. Ver. 20.32.

In the first general which contains the second plague, these three particular heads are obvious.

1. God's warning of this plague coming. Ver. 1.4.

2. God's execution of it on them. Ver. 5.6.7.

3. The events of this plague various Ver. 8.15.

In the first head, of warning, we have.

1. God's dispatch of Moses again unto Pharaoh after the 7 days ended, And Jehovah said unto Moses go unto Pharaoh. Readings are the same. And it is no more than God charged in former times, and afterward again; no difficulty in it.

2. God's demand by Moses, And thou shalt say unto him, thus saith Jehovah, send away my people that they may serve me, that they may serve or Worship. Readings agree This is the same given in fifth Chap. Ver. 1. And seventh Chap. Ver. 16. All is plain in this Ver. 1.

3. God's threatening of him, wherein we have.

1. His sin supposed foregoing, And if thou refuse to send them away. — If thou wilt not, &c. Sept. Onk. Syr. — Or refuse as Sam. Ar. &c. herein are supposed,

1. His unbelief.

2. The fruits of it in denying dismission to Israel.

2. The plague threatened, about which observe.

1. The nature of the plague, Behold I will smite all thy borders with frogs, I am smiting. All readings agree. Herein.

1. A note of demonstration. Behold see, this is no fancy that I declare.

2. The author of it, Jehovah himself, I will smite, or am smiting.

3. The object of it, the Egyptian territories.

4. The plague itself a smiting with frogs, creatures odious and loathsome to man; to cast contempt on Egypt. Ver. 2.

2. The rise of this plague, And the river shall abundantly bring forth frogs. Onk. and Syr. same. — Shall belch out or bubble up frogs, Sept. Sam. Herein note,

1. The rise is from the river, that is Nile, in waters such creatures mostly live, so that this second plague was from the waters also.

2. The increase, the word notes an abundant production, excessive. — Frogs shall abound out of Nile, Ar. The word is used in the creation for a blessing. Gen. 1.20. But here for a curse to Egypt.

3. The product frogs, great, ugly filthy creatures to plague that proud oppressing people.

3. The noisomnes of this plague and the hurtfulnes of it, with its extent to plague the Egyptians, & that is observable in these steps and degrees.

1. They shall ascend and come into thy house. Readings agree. Now this was prodigious that such creatures which usually leap away from men, should now in an army come up out of the river and assault houses, and infest them with their noisomnes.

2. And into thy bed, chamber, and upon thy bed. Readings agree. Some only use the plural.

3. And into the house of thy servants, Readings agree. — Of thy Captains or cheiftaines. Ar.

4. And upon thy people. Universal is the plague.

5. And into thy ovens, and into thy kneading troughs, or troughs of dow. Readings mostly to the same, — Bakers vessels. Ar. That is, these odious creatures came upon all their meat which they should eat to infest and make it noisome. Ver. 3.

6. And the frogs shall come upon thee, and upon thy people, and upon all thy servants. Readings are most to the same purpose, This last degree is most formidable, that such ugly creatures should attempt to craul upon the very persons of men; whom otherwise they would fear and shun. V. 4.

Quest. Wherein was the grievousnes of this plague above the former.

Answ. In several particulars.

1. In the addition of this unto the former.

2. In a general corruption of all meat and drink, the former were upon waters only.

3. This affected every sense, that but some only.

1. This afflicted the sight, to see such multitudes of noisome creatures.

2. Their hearing, with noise of croaking.

3. Their smelling▪ with their stench.

4. Their taste, in corrupting all their bread and meat.

5. Their touch, by crauling on them night and day, that they could neither lie down nor arise, nor walk, but these frogs would be leaping on their bodies.

Learn we hence.
• D. 1. Jehovah orders new dispatches unto his enemies upon their stubbornness.
• D. 2. God doubles and trebles his demands upon his enemies to persuade them. Ver. 1.
• D. 3. God items his adversaries against refusing his word or message.
• D. 4. God's goodness warneth sinners evidently before he brings vengeance on them.
• D. 5. It is God's work to smite with frogs and plague sinners by his creatures. Ver. 2.
• D. 6. At God's word the waters which produce creatures to nourish, abound with creatures to destroy.
• D. 7. Prodigious are the armies of frogs when God raiseth them. Houses and persons are easily overcome by poor frogs when God command's them. Ver. 3.4. All this is thus far threatened.

2. God's command for execution now followeth. Ver. 5.6.7.

Wherein we have to note,

1. The command itself for execution, And Jehovah said unto Moses, &c. Readings mostly agree. Onk. Syr. same. — Bring forth frogs, &c. Sept. Sam. — Against the streams, &c. Ar. Herein observe.

1. The power commanding, Jehovah who would do it.

2. The instruments commanded, Moses unto Aaron.

3. The work commanded to stretch forth his hand over or against the streams, &c.

4. The effect annexed, And bcause frogs to come up over the land of Egypt.

2. The execution, And Aaron strtched out, &c. Most readings agree. Sept. add's he brought forth, &c. Ar. wants (the frogs came up,) &c. Wherein are notable.

1. Aaron's obedience. He stretched out, &c.

2. The event.

1. The frogs came up.

2. They covered all the land of Egypt, as 70 read.

3. The opposition unto this by Pharaohs magicians which helped on the plague on Egypt but eased it not; And the magicians did so, &c. Syr. same. — Enchanters 70 Witches. Onk. — Doctors with their secrets. Ar Herein we have to note.

1. The actours, magicians as before.

2. Their work, they did so with their enchantments as Aaron did.

3. The event, frogs came up; &c.

Quest. Were these real frogs raised by the magicians?

Answer. 1. Some deny it, and say they were but in show, but then they did not so as Aaron did. 2. It is conceived by others that they were true frogs, which under God's permission Satan might bring unto them, for this is possible and probable, and in nature as well as name they were frogs, so Moses calleth them.

Quest. Where did these magicians bring up frogs, seeing the land was covered already with them; or how could these be discerned from the rest?

Answer. 1. It is conceived that it must be in a place where none were; therefore it is supposed to be in Goshen. 2. In the manner, way, and place of production, these frogs might easily de discerned among the rest.

Quest. Did these frogs annoy Israel as the other the Egyptians?

Answer. No, for these plagues none of them can be thought to hurt Israel, but it is probable they added to the plague of the Egyptians with the rest, and they who raised them possibly could not remove them.

Quest. How might God's work by Aaron be discovered from the devils by the enchanters?

Answ. 1. In priority of time God wrought first, the devil came after. 2. In manner of working, Aaron did it by stretching out his hand at God's word, but the Egyptians by mutterings with the devil, such as their enchantments were. 3. By the powerful effect of God's work on Egypt for vengeance, theirs could not hurt Israel. 4. God by his instruments did heal where he did hurt, so could not the magicians do.

This inform's us.
• D. 1. God's command for execution surely followeth that of his threatening. He dallieth not.
• D. 2. God's' word is true in his vengeance, to make Moses a God, and Aaron an inflictor of it to Pharaoh.
• D. 3. At God's word execution of vengeance hath its extent and bounds. Ver. 5.
• D. 4. God's executioners are ready and obedient.
• D. 5. Aaron's arm stretched out with God's word works mighty plagues.
• D. 6. Ascent of loathsome creatures to the covering of the land of his enemies God effects to make them odious. Ver. 6.
• D. 7. The devil by his instruments may find frogs, but can make none.
• D. 8. God makes magicians (the devils instruments) to afflict his enemies, but not to ease them. Ver. 7.

3. The events now follow upon this plague from V. 8. to 15. Which are three.

1. Pharaohs entreaty of Moses. v. 18.

2. Moses his discourse by reply to Pharaoh. ver. 9.10.11.

3. Moses his intercession to God with its success. ver. 12.13.14.

4. Pharaohs further hardening. ver. 15.

In the first we have these particulars occurring.

1. Pharaohs call to Moses and Aaron, And Pharaoh called to Moses and Aaron, or for, and said, Readings are all to the same purpose. Herein.

1. The term of connection which knits this act unto the former judgment, And or then, that is, when Pharaoh saw that no doors nor locks could keep the frogs from crawling upon his meat and his body, that they came into his bed, and were ready to crawl into his mouth; this plague did so terrify, that now he yields to some terms of treaty; unto which formerly he was averse. He drove away God's messengers before, now he calleth for them.

2. The matter connected which is the call, wherein,

1. The person calling, Pharaoh, now somewhat afflicted and awed by God's judgments.

2. The persons called, Moses and Aaron, formerly despised and brow-beaten.

3. The call itself, which was likely by a messenger to hasten them to him, and so to cure, him from the frogs. He called them or called for them.

2. Pharaohs desire to them, supplicate or entreat Jehovah that he may (or) he will remove the frogs from me and my people. Readings agree. — Pray the Lord and let him take away round the frogs, &c. 〈 in non-Latin alphabet 〉 . Sept. Herein we have to observe these particulars.

1. Some sense of the judgment on him by frogs.

2. Some acknowledgment of Jehovah to be the cause of it. Therefore he desires them to go to him.

3. Some submission to his hand afflicting.

4. Some kind of faith that Jehovah could help him.

5. Some kind of prayer by others to him, that he and his people might be saved from the frogs.

3. Pharaohs promise to them upon the granting of this desire, And I will send away the people, and they shall sacrifice unto Jehovah. Readings do agree. Wherein he promiseth fairly the two things which God by Moses and Aaron demanded.

1. The liberty of their bodies and families to go out of his jurisdiction.

2. Liberty of conscience to worship God for time, place and manner according to his will. So that now God shall have his own inheritance, which formerly he denied; and here he doth but hypocritically grant it. Ver. 8.

Note hence.
• D. 1. Where the first judgment moveth not, the second may make sinners yield.
• D. 2. Vengeance makes wicked men call for God's messengers, who have despised them.
• D. 3. God's judgments may work scornful oppressors to entreat the despised ministers of God.
• D. 4. Jehovah's judgments may and will make proudest Potentates to acknowledge him.
• D. 5. In the confession of the wicked God only can take away their judgments.
• D. 6. Wicked oppressors themselves do acknowledge that mercy from Jehovah cometh by the prayer of his.
• D. 7. Under sense of judgment persecutors may promise liberty of persons and consciences to the Church.
• D. 8. Such forced promises are seldom made good by such oppressors. Ver. 8.

2. The next event is the discourse of Moses by way of reply unto Pharaoh. Ver. 9.10.11. Wherein we have to observe.

1. The concession of Moses unto him, And Moses said to Pharaoh glory over me. — Appoint me when, &c. Sept. Vulg. — Ask for thee a miracle and set thee a time &c. Onk. — Make thyself judge over me. Condicito. — Desire for thee a time, &c. Syr. — Choose for me, when, &c. Ar.

1. The connection notes the readiness of God's servants to answer the desires of their enemies.

2. The replier is Moses, who was made a God and set over Pharaoh by Jehovah, and under the almighty to order good or evil to him.

3. The reply itself. Glory over me, Which phrase hath perplexed interpreters. It is used in a bad sense against God, noting the creatures vaunting or boasting against him. Judge. 7.2. Isai. 10.15. Yet most agree that it is a serious advise unto Pharaoh, though to several senses. Some say. Take the honor to appoint when I shall pray. Others, glory that the frogs shall die. Others, I will do thee this honor that God shall take away the frogs in the day, when thou shalt desire it. But these open not the phrase plainly. If it be carried in the way of serious advise, the sense seems more plainly this, Glory over or upon or in me. That you have an intercessor to God, you have boasted yourself against Jehovah, and gloried in your magicians and despised me and Aaron God's servants; now it is better for you to glory in God, and in any medatour that may go to God for you, glory therefore in me upon this account.

Quere. Whether this may not better be understood to be spoken ironically, glory over me to give him a sharp item of his boasting against Jehovah and his instruments heretofore. Now vaunt yourself against me. The force of the phrase carrieth it to the worst sense.

2. The expostulation of Moses doth follow. When or against when shall I entreat for thee, and for thy servants and for thy people, to cut of the frogs from thee and from thy houses? Only in the river they shall remain. Readings are much to the same purpose though varying in some words.

In this expostulation which is read positively by some he giveth Pharaoh his choice.

1. Of the time for the frogs remooval, and Israel's dismission; for this was promised to that. Israel should go, if the frogs were gone.

2. Of the means and extent of the mercy desired. When will you have me pray, and how far to remove this plague.

3. He add's a limitation unto this cutting off the frogs, that they should be in the river only, even Nile instead of their fish. V. 9.

3. Pharaohs answer to Moses, And he said tomorrow. All agree, Pharaoh sets the time to be on the morrow following.

Quest. Why did he put of the deliverance until the morrow?

Answ. Doubtless his desire was quickly to be delivered, but this delay seems to be about his promise of Israel's dismission.

2. Providence so ordered time that the work might appear to be more his.

4. The determination of Moses hereupon, where,

1. The desire granted. And he said be it according to thy word, which differs not in readings. — As thou hast said. Sept. Here are imported,

1. A divine determination to remove the plague.

2. A divine injunction as to Israel's dismission at the same time.

2. The end of the grant is proposed, That thou mayest know, that there is none like Jehovah our God. Onk. same. And others to the same sense. — There is not another besides the Lord. Sept In this expression of the end are carried.

1. Pharaohs instruction to make him know better who Jehovah the God of the Hebrews was.

2. God's exaltation that he was an unparalleled being, and therefore only to be feared. Ver. 10.

5. The promise of Moses as to the event. And the frogs shall depart from thee and from thy houses, and from thy servants, and from thy people, only in the river they shall remain. Readings herein agree. And we have nothing here, but the same spoken before, now given under promise.

Quest. How could Moses so peremptorily say this?

Answ. 1. Not from any power or foresight of his own. 2. It was doubtless upon either the general or special discovery of God unto him that he would do this thing. Ver. 10.

We note.
• D. 1. God's servants are ready to help their oppressors in their misery.
• D. 2. In doing good to the wicked it is but just to call them from vaunting against God to glory in him.
• D. 3. Great sinners may have a time to have their boasting against God turned to their reproach. Irocally. Glory, &c.
• D. 4. God in his providence may offer time and means of deliverance to his enemies to choose.
• D. 5. In his remooval of plagues from the wicked God makes his own limitations, Ver. 9.
• D. 6. Under providence wicked men may choose such time of mercy that may justify God and condemn them.
• D. 7. God condescends sometimes to the wicked to give them their desires.
• D. 8. The end of such condescension is to make them know and glorify Jehovah above all. Ver. 10.
• D. 9. From God's mouth his Ministers may assure souls of the certain event of his promise.
• D. 10. Deliverance for extent and limitation must be according to God's promise. Ver. 11.

3. Now followeth the third event of the intercession of Moses and Aaron with God for Pharaoh, here note.

1. The egress from Pharaoh, And Moses went out and Aaron from Pharaoh. Readings to the same. The words are plain and note nothing but the departure of Moses and Aaron from Pharaoh.

2. The intercession of Moses for him, And Moses cried unto Jehovah about the matter of the frogs which he had put upon Pharaoh. — For the end of the frogs or the determination of them as Pharaoh appointed. 70. — For the frogs. Syr. Ar. — For the frogs which he had agreed with Pharaoh. Vulg.

3. The nature of his intceression is a mighty cry unto Jehovah by faithful prayer which is the prevailing way.

2. The matter of his intercession, for the remooval of the frogs which were set upon Pharaoh to plague him, as was formerly promised. V. 12.

3. The success of this intercession, set out.

1. Generally, And Jehovah did according to the word of Moses. Readings agree. Moses did according to the word of Pharaoh, and God doth according to the word of Moses in answering his desire.

2. Specially, in these steps.

1. And the frogs died out of their houses.

2. Out of the villages.

3. And out of the fields. Readings to the same, courts habitations, as some. The meaning is, they generally died upon the land. Ver. 13.

3. The issue of this, twofold.

1. And they gathered them together upon heaps. Heaps heaps Hebr. Sept. Onk. — into many heaps. Syr.

2. And the land stank. — They stank upon the land. Onk. Readings agree to the same sense, no difficulty.

4. The last event is Pharaohs further hardening, And Pharaoh saw that there was a breathing and he made his heart heavy and did not hearken to them as Jehovah had spoken. Readings to the same. — Refreshing. Sept. — Relation. Ar. Respite from that plague.

1. The occasion of this event, Pharaohs sense of the respite from the plague; how mercy and judgment may be abused!

2. The event itself, and that is a further hardening of his heart against God than before, now he grew more dull of hearing to God and his message, neither would he yield to make good his promise.

3. The end of this, it was to make good that which the Lord had spoken, he told Moses the issue beforehand, that he might not be offended. Ver. 15.

Quest. Why did not God remove all the frogs?

Answer. 1. His pleasure is the highest cause. 2. His wisdom was to keep in Pharaohs mind the judgments by the remnant left in the river, and the stink of the dead frogs in their nostrils.

Quest. What application doth the Spirit of God make of these frogs for our use.

Answer. To set forth the loathsome condition of those Romish emissaries which delude souls to bondage under spiritual Egypt. Revel. 16.13.14.

Observe We.
• D. 1. Instruments of seeking God for the wicked had need to depart from them.
• D. 2. Prayer may be made for those that are wickedly bent against the Church, not with them.
• D. 3. God's instruments do faithfully entreat for sinners according to promise to remove judgments. Ver. 12.
• D. 4. God doth hear the prayer of them that for his glory are engaged. God doth the word of Moses.
• D. 5. The death as well as life of judgments are at God's dispose.
• D. 6. God's healing is as large as his judgments according to his word. Ver. 13.
• D. 7. Heaps of memorials may be left to sinners after plagues removed.
• D. 8. The stink of plagues may remain, when the evil may be gone.
• D. 9. A breathing from judgments pursuit God may allow the worst of enemies.
• D. 10. Sense of such breathings hath occasioned sinners to abuse them.
• D. 11. Neglect of every special judgment and deliverance works greather hardening.
• D. 12. The word of the Lord is made good in the very hardening of sinners under judgment. Ver. 15.

2. The next general of this Chapter containeth the history of the third plague of Lice from ver. 16. to 19. Wherein we have to note,

1. God's command for it, And Jehovah said unto Moses, say to Aaron stretch out thy rod and smite the dust of the land, and let it become lice in all the land of Egypt. Readings mostly agree. Only the word rendered Lice is variously translated. 〈 in non-Latin alphabet 〉 — Sept. Ciniphes. Onk. Seyniphes. Sam. Vulg. pediculus. Syr. pediculi. Ar. Herein note,

1. The term of connection knitting this unto the former plague, without intermission or the giving warning of it, as in the former plagues, immediately upon Pharaohs hardening God commanded Moses to fall upon him again with another plague. And or then, &c.

2. The matter connected is God's command for a third stroke at Pharaoh. Wherein.

• 1. The prime authority, Jehovah to Moses.
• 2. The substitute authority, Moses to Aaron.
• 3. The execution commanded, Aaron.
• 4. The matter enjoined him.
  • 1. A signal act stretch forth thy rod. With thy hand 70.
  • 2. The literal act, smite the dust of the land; that must be in the place where he stood, which should have influence over the land.

5. The issue of this injunction, And let it be Lice, or it shall be turned into Lice &c. This is the scope of this command.

2. The execution of this command, And they did so, and Aaron stretched out his hand with his rod, and smote the dust of the land, and there was a multitude of lice upon man and upon beast, all the dust of the land became lice in all the land of Egypt. Readings mostly agree in the letter. — There were lice in the dust of the land. 70. In these the execution of God's command is recorded, and immediately annexed thereunto.

1. It is generally reported, and they did so, that is both Moses and Aaron, did according to God's injunction on them severally.

2. In special the execution by Aaron is here reported.

• 1. That he did stretch out his hand with his rod.
• 2. That he smote the dust of the land.
• 3. That it was turned into lice upon man and beast.
• 4. That this plague was universal throughout all the land of Egypt.

Quest. Whether this plague were of lice?

Answ. The various conjectures about the word, Cinnim and Cinnem raiseth this query, some rendering it Fleas, Gnats, worms, &c. But the best among the Hebrews render the plural word Lice, and the singular a multitude of lice, we therefore pitch upon this, that these creatures were lice indeed, by which God plagued them, yea and strange ones too, in all probability being miraculously created.

Quest. Was not this ordinary that such creatures swarmed from the slime after the overflowing of Nile?

Answ. Some Epicurean jesters at Scripture, suggest this from some historians, that it was ordinary in Egypt, therefore no miracle now; but this is fully answered.

1. In those customary annoyances several sorts of vermin came out of the slime, here but one.

2. In those, usually numbers of them, but in these infinite and extraordinary heaps.

3. In those the generation was from slime, in this the stretching out of the hand.

4. In those they came at the ordinary time and no otherwise; but these at another extraordinary season of the year.

Quest. Why did God plague them with lice?

Answ. 1. It is granted God might have created other creatures out of the dust now to plague them, but he will not. 2. To abase a proud▪ Tyran by the predominancy of so vile a creature. 3. To show his power and providence in the being and use of such low creatures, not a louse can be, or crawl, or bite without his word, God made them odious with a lousy disease.

Quest. Why is it brought about by the stretching out of Aaron's rod,

Answ. 1. It is God's prerogative to use such signals. 2. It was to honor his despicable servants before Pharaoh. 3. It was arbitrary with God, for three other plagues came without stretching forth any hand either of Moses or Aaron, as in the 4 ^th plague of swarms, ver. 24. The murrain. Exod. 9.3. and the death of the first born. Exod. 12.29.

Quest. Why did not God give them warning of this plague?

Answer. 1. He had warned in the first and second plagues. So again he doth in the 4 ^th and 5 ^th 7 ^th and 8 ^th , but of this third and sixth and 10 ^th he warneth them not. 2. God's justice herein is clear. He was bound to give no warning, yet he doth as he pleaseth to leave them without excuse.

It inform's us.
• D. 1. Heart-hardening against God's word foretelling, hastens God's commands for more plagues without warning.
• D. 2. Jehovah sometimes commands his judgments to be wrought in order by his servants.
• D. 3. God sometimes command's signal acts to produce instruments, though he need none.
• D. 4. God's command for smiting dust is enough for his servants to smite men.
• D. 5. At God's word dust shall become lice to torment proud sinners. Ver. 16.
• D. 6. God's servants are obedient in executing his commands for vengeance.
• D. 7. Upon obedience of faith God produceth the effects promised.
• D. 8. All creatures are at God's command to plague his enemies.
• D. 9. The poorest creature armed by God hath power enough against greatest potentates.
• D. 10. Proudest persecutors may be subjected to the power of lice to be destroyed. Ver. 17.

3. The event of this plague followeth, threefold.

1. The frustration of the magicians, And the magicians did so, or attempted so by their enchantments to bring forth lice and they could not; and there was a multitude of lice upon man and upon beast. Readings most agree. — They could not drive away the louse. Syr.

Two things are recorded here by Moses.

1. The impotency of Pharaohs magicians.

1. In their attempt, they also went with their rods to bring forth lice, as they had done frogs; by all their confederacy with the Devil, and worship of him by their enchantments.

2. In their frustration, when they had called up the Devils help, they could do nothing, so it is expressly said, they could not bring forth a louse.

2. The potency of God's judgment, There was still a multitude of lice upon man and upon beast. Ver. 18.

2. The confession of the magicians unto Pharaoh, And the magicians said unto Pharaoh this is the singer of God. Sept. Sam. Syr. Vulg. same. — This plague is the face of God. Onk. — Such a strange thing is from God. Ar.

• 1. The subjects confessing, magicians astrologers.
• 2. The subject to whom, Pharaoh their Lord.

3. The confession, that the plague of lice was the finger of God; wherein they say.

1. That they had been hitherto striving against God, and counterworking him, and he them.

2. That his finger was to hard for all their loins, that he was above them.

3. That they were superseded and could do no more against him.

3. The last event is Pharaohs further hardening, And Pharaohs heart strengthened itself, and he hearkened not unto them as Jehovah had spoken. Readings mostly agree. — He heard not God. Sam. — As the Lord commanded. Vulg. This is the threefold hardening more under the third judgment.

1. The subject of it was Pharaoh, though God prevailed, and his magicians yielded.

2. The work is hardening or making his heart strong against God, and Moses, though thus convicted.

3. The orderer is Jehovah, who foretold this would be the issue. It is corruptly translated by the Vulg. That the Lord commanded this hardening, then must he be the author of it.

Quest. Why could not the magicians produce lice as well as frogs?

Answer. 1. The less doubtless might have been done as well as the greater in the same way under God's permission. 2. God would not let Satan help them any further, but however he suffered and ordered them so far; yet now he supersedes, other vain answears are suggested to no purpose.

Q. Why did not Pharaoh believe his own ministers?

Answer. 1. The root of bitterness within, which keeps its nature not withstanding strongest convictions. 2. The judgment of God upon him. 3. The fascination of him by Satan.

Quest. Why do the magicians call it God's finger?

Answ. 1. Not out of any good understanding of him or respect to him. 2. They heard his name vouched by Moses and strove against him, therefore are now forced to confess the least of his power as the Philistines sometimes, and Pharaoh in the sea. 3. The Church confesseth God's finger otherwise.

We observe.
• D. 1. The Devil will try his utmost to counterwork God.
• D. 2. The Devil is impotent upon the least check from God.
• D. 3. God's power sets on his judgments when the power of Satan falls. Ver. 18.
• D. 4. The devils instruments are forced at last to say they are against God, and he against them.
• D. 5. God's finger or the least of his power makes the devil and his instruments fail.
• D. 6. Innate unbelief loves to be kept up by liars, but will not yield, when they fail.
• D. 7. Treble hardening comes on the wicked by treble judgments.
• D. 8. God's word faileth not which he hath spoken of the sin and judgment of wicked persecutors. V. 19.

3. The last general head of this Chapter now followeth from ver. 20. to the end containing the history of the 4 ^th plague upon Egypt, which is styled the plague of flies. Herein note,

• 1. The warning of it Ver. 20.23.
• 2. The execution of it. Ver. 24.
• 3. The events of it various. V. 25.32. in the first of these we have observable,

1. God's command of Moses to prepare, in this passage, And Jehovah said to Moses rise early in the morning and stand before Pharaoh. Heb. morning it in the morning, behold he cometh out to the waters. Readings generally agree. Anteverte diluculo Syr.

1. The term of connection here knits this word of God to Pharaohs former hardening, God follows him close upon his sin.

2. The matter connected is God's word to Moses, in all that followed. In this for preparation,

• 1. The authority commanding, Jehovah,
• 2. The subject commanded, Moses,
• 3. The matter of command enjoined Moses

1. His season, morning it very early, this word doth not properly signify to rise in the morning only; but all actions preparatory fit for that season.

2. His posture, stand or set thyself before Pharaoh.

3. The place pointed out to this preparation, behold he cometh to the waters. Hither, it seems, he made his morning walk, but thither Moses must go at God's word.

2. God giveth him his instructions for his message, what he shall say to him.

1. By way of demand as formerly, And say thou to him, thus saith Jehovah send away my people that they may serve me. V. 20. All readings agree, only some read, Worship me. This is repeated here as before to require God's right in Israel from Pharaohs usurpation. — In the wilderness, Sept. Ver. 20.

2. By way of threatening, Els or but if thou wilt not send away my people behold I will send upon thee and upon thy servants, and upon thy people, a mix • swarm a mixture of noisome beasts (as some) and the houses of the Egyptians shall be filled with the mixed swarm and also the land upon which they are. All readings agree in everything beside the word 〈 in non-Latin alphabet 〉 which notes mixture. — The dog-fly. 〈 in non-Latin alphabet 〉 Sept. — A mixture of beast. Onk. Ar. — All kind of flies. Samar. — Flies of all kinds. Syr. vulg. 〈 in non-Latin alphabet 〉 from Septuag. Aquila. 〈 in non-Latin alphabet 〉 Hieron. Here note,

• 1. The sin supposed, But if thou wilt not, &c.
• 2. The plague hereupon threatened, about which,

1. The demonstration of it, Behold, see this.

2. The subject of it. 1. Thee. 2. Thy servants. 3. Thy people. 4. Thy houses. 5. The land.

3. The plague itself set out two ways.

• 1. In nature, a mixed swarm.
• 2. In measure, houses shall be full.

Quest. Why did Moses go to meet Pharaoh at the waters? as Ch. 7. v. 15.

Answer. 1. It is certainly God's direction to him, therefore he must go thither. 2. Probably it might be for more convenient speaking with him. 3. It might be to meet him in his sin as is conceived, that he resorted thither, either for his idolatry, or to exercise forcery. However thither he was sent.

Quest. What is meant by this mixed swarm, which was the plague itself?

Answ. 1. The word signifieth any mixture, sometimes of things inanimate by which mixing, things are made savory; so it notes sweetness. 2. Of rational creatures, so it signifieth mixtures of several sorts of people. Whence Arabia. Ex. 12.38. was thought to be named, as being a place where a mixed people dwelt. 3. Mixture of irrational creatures; in which sense it is taken here; but some understand it of greater beasts, as lions, bears, leopards, wolves. &c. Which is not so probable that their houses should be full of these, which doubtless would have devoured them, but more rationally it is meant of smaller creatures, and therefore conceived to be swarms of all sorts of flies, wasps, gnats, hornets, &c. By which God tormented Pharaoh and his servants at this time. Psal. 78.45. Ver. 21.

3. By way of discrimination. V. 22.23. Wherein,

1. God promiseth these two gracious events to his.

1. Sequestration of the habitation of Israel from their plagues, and therein two particulars occur,

1. The promise itself, And I will marvelously separate in that day the land of Goshen, wherein my people stand • th in it, that there be no mixed swarm there — I will greatly glorify the Land, &c. Wherein there shall not be a dog-fly. Sept. — I will divine in that day, &c. Wherein my people dwelleth, &c. Onk. — There shall not be there all kinds of flies. Sam. — I will distinguish the land, &c. Syr. — I will make the land of Goshen wonderful. Vulg. the nature of the promise is a marvelous separation of grace selecting and setting apart from evil; the word is emphatical.

2. The object of it, the land of Goshen, wherein Israel dwelt, all their habitations, where they stand, which word here and Ch. 9.28. notes to stay by Pharaoh, and a dwelling.

3. The event of this separation that no flies should be found there to afflict Israel.

2. The end of making this promise, To the end that thou mayest know that I am Jehovah in the midst of the earth. Sam Syr. same. — Lord of all the earth. Septuag. — Lord ruler, &c. Onk. — God the Prince, &c. Ar. — That I am Lord in the midst, &c. Vulg. In this general proposal of the end note,

1, The subject to whom it is directed, Pharaoh an obstinate and unbelieving persecutor to convince him or make him know something of God by this act.

2. The end itself, the making known of him to be Jehovah, that is, he that can make judgment and mercy to be where he pleaseth, though out the earth, such discriminating providences as these do clear it up. Ver. 22. Earth is better then the single land of Egypt.

2. God promiseth the redemption of his people, And I will set redemption between my people and thy people. Sam. the same. — And I will give a distinction, &c. Sept. Syr. Vulg. — Redemption on my people and upon thy people. — I will bring a plague. Onkel. — I will cause liberty for my people, &c. Ar.

1. The matter promised Redemption; the word notes freedom from guilt and plague. And this redemption should be as a wall between Israel and the Egyptians. Some take the word metonymically for the sign of redemption in the visible work; but it may well be taken in propriety, for redemption itself from that plague. Psal. 111. ver. 9.

2. The stating of it, I will put or set it, that is firmly effect it.

3. The subject of it, God's own people with the exclusion of all the Egyptians; Israel alone is here singled out.

2. God stateth the time, when this plague on Egypt and mercy on Israel shall be executed, By tomorrow shall this sign be. All readings agree here, Wherein we may note,

• 1. Respit given to Pharaoh until the morrow.
• 2. Determination of the plague, then without farther delay.
• 3. The whole event foretold.

This sign or miracle in plaguing Egypt & redeeming Israel shall be surely at this time. Ver. 23. All this is God's warning by Moses.

Quest. Did not God distinguish between Israel in Goshen and the Egyptians before this time?

Answ. 1. It is safely so presumed that he saved them in all, for by all these he wrought their deliverance. 2. In this and some other plagues this distinction is made more express; that all the Egyptians might observe the discriminating providence of God and be left without excuse.

Whence we conclude.
• D. 1. Reiterated unbelief and hardening, God followeth close with renewed plagues.
• D. 2. God will have all his ministers early stirring to meet his adversaries.
• D. 3. God fits time and place best to deal with and reprove his enemies.
• D. 4. Multiplied demands doth God make of his right to his Church to oppressors. Ver. 20.
• D. 5. God repeats threatenings as often as sinners do their rebellions.
• D. 6. Mixt swarms of flies, or armies of venomous creatures God hath to set against persecutors.
• D. 7. Kings and people, houses and lands shall suffer together in their rising against God.
• D. 8. Fulnes of vengeance falleth on houses and people that are full of sin. Ver. 21.
• D. 9. It is God's only prerogative in pouring out judgments to discriminat between men and men.
• D. 10. The habitations of God's own people are sequestered from judgments sometimes when others perish.
• D. 11. Neither fly nor creature shall touch them for hurt whom God secures.
• D. 12. Such discrimination God makes that his enemies may know him to be Jehovah; to put in being mercy and judgment in the earth. Ver. 22.
• D. 13. In the day of God's discrimination, redemption shall be set for his people, and destruction for his enemies.
• D. 14. The people of God and people of worldly powers are at a great distinction.
• D. 15. God's goodness may give to the worst of sinners here space to repent.
• D. 16. The day of their judgment is set, and cannot be deferred. Ver. 23.

2. The execution of this plague now followeth, And Jehovah did so, and there came a grievous mixed swarm into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt; the land was corrupted by reason of the mixed swarm. — The land was destroyed, &c. Septuagint. The Samaritan makes a long preface to this, that Moses and Aaron came to Pharaoh and delivered all this message which God sent before the plague was executed; but it is not so in the Hebr. Onkel. is as the Hebr. — Very many beasts and the whole country of Egypt was corrupted with beasts. Ar. grievous flies, &c. Syr. and Vulg. No real difference about the matter in reading. Here we may note these particulars,

The execution, and therein,

1. The agent himself Jehovah, here is no Moses and Aaron with their rod, no signal act at all.

2. The act, he did so, that is, by his word effect all that he had threatened by Moses, he commanded these swarms to come, and they came at his word. Psal. 105.3.

2. The event is twofold.

1. The irruption of all these mixed swarms. And there came a grievous mixed swarm. All sorts of flies, wasps, hornets, gnats, &c. These fell upon the house of Pharaoh and the houses of his servants, & all the land of Egypt; these doubtless stung and annoyed man and beast.

2. The corruption of the land by reason of them, The land was corrupted or destroyed by reason of the mixed swarm; that is men and beasts were hurt, and destroyed by them; or from the face of the mixed swarm.

Quest. Why did not God bring this plague by the hand and rod of Moses and Aaron as before?

Answer. 1. To show that however God at his pleasure use means, yet hereby he would show that he is not bound to them. 2. He deal's here immediately, as in two other following plagues, to let Pharaoh know that he strove with God and not with men, murrain. Ex. 9, 3. Death of first born. Exod. 12.29.

• D. 1. Jehovah himself pleads sometimes in vengeance against his enemies without instruments.
• D. 2. The Lord effects the judgment foretold upon the wicked in its time, manner and measure.
• D. 3. When God speaks the words, swarms of flies shall set upon Kings and servants houses.
• D. 4. It is a grievous plague when God arms flies against Princes & powers. Wis. 16.9.
• D. 5. Corruption and destruction follow upon man and beast from the irruption of God's swarm.
• D. 6. Powers of the world perish from the face of a fly when God giveth commission.

3. The events of this plague do now follow,

• 1. A partial yielding of Pharaoh. Ver. 25.29.
• 2. A cessation of the plague by Moses. Ver. 30.31.
• 3. A further hardening of Pharaoh. Ver. 32.

1. as to Pharaohs partial yielding we have recorded two steps of it here by Moses.

1. He yield's them liberty of conscience to serve their God in the land, against which Moses excepteth.

1. His proposal, wherein occur these particulars,

1. His call for Moses and Aaron, And Pharaoh called for Moses and Aaron. — He called Moses and Aaron, Sept. Onk. and the rest the same. Here,

1. The connection knits this close to the execution, when Pharaoh feel's the sting of the flies, immediately he calls out.

2. The matter here connected which consists,

1. In his accession for Moses and Aaron, he calleth earnestly for them.

2. In his permission of them to serve God, And he said go ye, sacrifice to your God in the land. Readings agree. Here note,

1. Their liberty yielded, go sacrifice to your God, here he gives liberty of conscience.

2. Their limitation prescribed, as to the place. Do it in the land of Egypt. Ver. 25.

2. The answer of Moses to him, which is,

1. By urging the irregularity of such service, And Moses said it is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God. — It is not possible so to be done. Sept. Abomination. — We cannot do so. Sam. and Ar. same. — We shall slay the creature which the Egyptians worship, &c. Onk. Herein,

1. The iniquity of that license is urged, it is not right, or meet, or just, nay not possible for us, we cannot rightly do so.

2. The reason of that reply we shall sacrifice the abomination of the Egyptians.

1. Actively taken i • notes the abomination of the Egyptians unto God; their rites.

2. Passively, that which is abominable to the Egyptians, we shall offer to Jehovah, as oxen and sheep, &c. Now either of these it is not meet for us to do; we cannot do it; both manner and matter of sacrifice is here meant.

2. By urging the danger of doing this in the land. So shall we not sacrifice the abomination of the Egyptians before their eyes and will they not stone us? Sam. Onk. Ar. same. — We shall be stoned. Sept. — They will stone us. Syr. and Vulg. Herein.

1. The term of demonstration holds out the danger.

2. This act granted, is supposed, if we shall sacrifice so in the land.

3. The danger feared, will they not stone us? They will surely stone us and we shall expose ourselves to this danger. Ver 26.

3. By giving a peremptory resolution, We will go three days journey into the wilderness and sacrifice to Jehovah our God as he shall say unto us, or hath said unto us. All readings are to the same purpose.

1. The resolution of Moses is twofold.

1. As to their place and motion, We will go, &c.

2. As to the work, we will sacrifice there &c.

2. The reason of it is God's word and prescription for his work, which he had given already, and which further he should give unto them. Ver. 27.

2. He yields them liberty of their persons with some limitations also, wherein note,

1, His grant And Pharaoh said I will send you away and ye shall sacrifice to Jehovah your God in the wilderness. Readings agree.

1. The form connecting knits this grant to the resolution of Moses, while Pharaoh was under this plague; he had thought to satisfy God to let Israel worship him with pollution in his land, but when he seeth that will not serve, and the plague lieth hard on him, he yieldeth further to Moses.

2. The matter connected, his concession.

• 1. Their dismission promised.
• 2. Their work indulged, ye shall sacrifice.
• 3. The place also allowed which was required, even the wilderness.

4. The limitation of this grant. Only or yet ye shall not remove far in your going, i. e. ye shall not remove very far away. — Ye shall not far extend in going. Sept. Readings do most agree. That they must not go far in the wilderness; he would still hold them within his reach.

2. His request. Intreat ye for me. Readings agree. — To the Lord. Sept. Herein he declares himself overcome, and therefore, under the plague, intreats intercession from Moses unto God for him; All was to take away the plague, but not his sin. Ver. 28.

3. The reply of Moses unto this grant of his,

1. By way of promise. And Moses said behold I go out from thee, and I will entreat Jehovah, and the mixed swarm shall depart from Pharaoh, from his servants and from his people tomorrow. Readings differ not, but as before about the word swarm, &c.

• 1. The undertaker here is Moses, so warranted by God.
• 2. The undertaking for Pharaoh by promise, which is,

1. His egress, behold I go forth from thee. See I am ready to dispatch your desire.

2. His intercession promised, I will entreat Jehovah by prayer for thee.

3. His success, The mixed swarm shall depart from Pharaoh, &c. tomorrow.

• 1. The remedy assured, They shall depart.
• 2. The time stated. To morrow.

Quest. How could Moses set that time?

Answ. 1. Not vainly from his own Spirit. 2. But by a clear and full discovery of God's mind to hear and answer him

2. By way of caution unto Pharaoh. But or only let not Pharaoh add to deceive in not sending away the people to sacrifice to Jehovah. — Do not add to deceive, &c. Sept. — To lie anymore. Onk. — Repeat his mocking. Ar. do not thou further deceive, &c. Vulg. Sam. and Syr. as Hebr.

1. The solemnity or seriousnes of this item, but, yet only, a term admonishing.

2. The matter of the item, against deceiving, lying, and mocking God, about the dismission of his people; this was given before the plague was removed. Thus far is declared the first event, which was Pharaohs concession with the accessories to it. Ver. 29.

Learn we hence.
• D. 1. Incumbent destruction upon the wicked from God, makes them hastily call to God's servants for help.
• D. 2. Wicked wretches yielding to God under his plagues are loath to give him all his desire.
• D. 3. Persecutors in allowing liberty of Conscience to God's Church, tie it to some defilements, as Pharaoh Israel to Egyptian pollution. Ver. 25.
• D. 4. It is iniquity to act God's worship in place or manner inconsistent with God's will.
• D. 5. God's worship must not savor of the abomination of Idolaters.
• D. 6. Idolaters abominat the true worship of God.
• D. 7. Idolaters do not only abhor God's true worship, but persecute it unto death.
• D. 8. Justly do God's servants refuse to expose God's worship to such scorn and cruelty of men. Ver. 26.
• D. 9. It becomes God's ministers to be resolute for God's worship after God's mind.
• D. 10. God's Word and command is the only rule of worship to be observed, not the will of powers on earth. Ver. 27.
• D. 11. Will they nill they God will make persecutors yield to his demands for worship.
• D. 12. In God's over-powering plagues, yet the wicked would limit him in his demands.
• D. 13. Persecutors would not have the Church far out of their power.
• D. 14. Plagues make the wicked beg the prayers of God's servants whom they do oppress.
• D. 15. Remooval of plagues and not of sins is the desire of the wicked. Ver. 28.
• D. 16. God's servants are ready to help the persecutors in their misery.
• D. 17. Intercessions and prayers do the righteous make to remove plagues from the wicked.
• D. 18. God's gracious ones do not seek the face of God in vain for removing plagues from sinners, when ever God promiseth it.
• D. 19. God's faithful ministers do not only pray for the wicked, but give items to them against sin.
• D. 20. Where prayers are heard, items against sin must be observed. Ver. 29.

2. The next event is the cessation of the plague upon the intercession of Moses. Ver. 30:31. Here,

1. The work of Moses. And Moses went out from Pharaoh and prayed to Jehovah or entreated Jehovah. Readings are to the same purpose, only some read God, some Lord, some Jehovah. Here only are recorded,

1. The dispatch of Moses to perform his word, He went out.

2. The work performed, He entreated the Lord, doubtless in faith and with efficacy.

2. The answer of God, And Jehovah did according to the word of Moses, and he removed the swarm from Pharaoh, from his servants and from his people; there remained not one. Readings agree, but only about the word Swarms, the sum of God's answer is the removal of the plague expressed,

1. Generally, God did according to the word of Moses.

1. The word of promise which he made from God.

2. The word of prayer which he made to God,

2. Specially, wherein are enumerated,

• 1. Help to Pharaoh.
• 2. To his servants.
• 3. To his people.

3. Totally, the cure is expressed, there was not afly left at that time in Egypt of all these swarms which were upon them. Ver. 31.

Whence we note.
• D. 1. God's servants do not only promise but perform to the worst of men.
• D. 2. God's gracious ones are mighty intercessors to God for sinners. Ver. 30.
• D. 3. God fails not to do according to what his servants speak from him, and to him.
• D. 4. God remooves swarms of judgments when is servants pray to him.
• D. 5. Princes and people are healed as well as plagued together.
• D. 6. Wonderful healing God giveth, as wonderful vengeance, according to the word of his Prophets, not a fly left of all these swa • ms. Ver. 31.

3. The last event is Pharaohs four-fold hardening. And Pharaoh made his heart heavy at this turn also and he sent not away the people. Readings agree, only some read hardened, some made heavy, which are to the same.

• 1. The term of connection knits this to God's healing.
• 2. The matter connected is,
  • 1. His hardening, where,
    • 1. The agent, Pharaoh.
    • 2. The act, made heavy.
    • 3. The object, his heart.
    • 4. The season, this time or turn also which was the fourth plague removed.
• 2. His rebellion • He sent not the people away as he had promised; but did keep them captive.

Learn we.
• D. 1. Fourfold plagues occasion four fold hardening on the wicked.
• D. 2. The wicked harden themselves at all times.
• D. 3. Rebellion against God in his people is the perpetual consequent of heart hardening. Ver. 32.

CHAP. IX.

In this chapter Moses proceedeth to the history of other judgments executed on Pharaoh, which are three more here contained, and these divide the chapter into three parts.

1. The history of the plague upon beasts. Ver. 1.7.

2. The history of the boil upon man and beast. Ver. 8.12.

3. The history of the plague of hail. Ver. 13.35.

In the first of these we have to observe,

1. The warning of the fifth plague. Ver. 1.5.

2. The execution of it. Ver. 6.

3. The events following. Ver. 7.

In the first of these we have to observe,

1. God's demand by Moses from Pharaoh. And herein may be considered.

1. The commission, And Jehovah said to Moses. All readings agree, Go into Pharaoh and speak to him. Here all is plain.

• 1. The power authorizing, Jehovah.
• 2. The subject authorized, Moses.
• 3. The commission, go in to Pharaoh and speak, &c.

2. The charge given to him again to make God's demand of Israel from him, Thus saith Jehovah the God of the Hebrews send away my p • ople that they may serve me. Not to the waters here, but where ever he was. Readings are to the same purpose. — God of the Jews. Onk. — And they shall worship. Syr. — Adore. Ar. — Sacrifice. Vulg. God own's the despised Hebrews.

This is the same demand which God made by plagues before, and now he repeat's it with a 5 ^th to make an obstinate sinner yield God his own, if yet he will hearken.

Note we.
• D. 1. God followeth the proudest sinners with new messages when they break faith with him.
• D. 2. God's powerful work giveth entrance unto Kings, and is not resisted.
• D. 3. God still own's his despised Church.
• D. 4. God doth demand his right in his Church as often as persecutors do deny it. Ver. 1.

2. God's threatening of him, wherein we have,

1. His sin supposed, For if thou refuse to send away, and still thou do hold them, or keep thy hand yet upon them. Readings to the same. The sin supposed is the denial of God's demand.

• 1. If thou deny dismission of them.
• 2. If thou hold them, and have them in bondage still. Ver. 2.

2. The plague threatened. Behold the hand of Jehovah is upon th • cattle, which are in the field, upon the horses, upon the asses, upon the Camels, upon the Oxen and upon the Sh • ep a very grievous murrain, or Plague, Onk. Sam. Vulg same. — A very great death. Sept. a very grievous mortality, Syr. Pestilence, Ar. Wherein note,

1. The term of demonstration to notify the evil coming upon Egypt.

2. The evil itself demonstrated, set out,

1. In its cause. The hand of Jehovah; and that in vengeance and indignation. An almighty hand making evil to come on sinners No hand of Moses.

2. In the effect, a very grievous plague, or murrain, as it is rendered, with respect to beasts; it is styled a pestil • nce among them, which brought a very grievous mortality on them.

3. In its object, which is all sorts of cattle.

1. Generally so named.

2. Specially noted. Horses, asses, camels, oxen and sheep. Ver. 3.

We observe.
• D. 1. God's goodness abounds in letting obstinate sinners know the danger of keeping sin.
• D. 2. God's security is great, threatening such as refuse his word and hold their sin. Ver. 2.
• D. 3. God declares to the wicked what evil they must expect persevering in their obstinacy.
• D. 4. God's hand immediately is put forth in vengeance at his pleasure to terrify enemies.
• D. 5. The sins of persecutors sometimes God plagueth in their very cattle.
• D. 6. Murrain or deadly plagues among beasts is the dreadful work of God's own hand. Ver. 3.

3. God's discrimination of his people from the Egyptians in this plague also, And Jehovah shall wonderfully divide between the cattle of Israel and between the cattle of the Egyptians, and there shall not anything die of all that is the sons of Israel. Readings to the same purpose. 〈 in non-Latin alphabet 〉 Sept. not one of the sheep. Syr. — The Lord shall do wonderful things. Vulg.

1. The act of providence is here set out, both in the nature of it, discrimination between cattle, and in the wonder of it, so the word notes, God shall do wonderfully in this discrimination.

2. The effect in grace upon Israel, not one sheep, nor anything that could be spoken of died among them. All was kept alive.

Quest. Doth God always so discriminate between his enemies and people in his judgments.

Answ. 1. It is safely presumed that God did make this difference in all these plagues on Egypt. 2. As to the matter of judgment for killing cattle, &c. God separates at his pleasure, so he tried Job. 3. as to the form and end of affliction, God always makes a difference; it is to one to salvation, to the other to destruction. This God doth to this day.

Whence we learn.
• D. 1. Signal judgments of God to the wicked are set with discrimination to God's people.
• D. 2. God work's wonderfully sometimes to secure his from the plagues of the wicked.
• D. 3. God hath his election and reprobation among beasts, securing one, and destroying another
• D. 4. Such severing among beasts by God is upon the account of men chosen or rejected.
• D. 5. Israel and Egypt are the subjects of God's discrimination in the world.
• D. 6. Life and death of all creatures is in God's hand.
• D. 7. Not the life of a beast is in danger, when God takes the protection of it. Ver. 4.

4. God's determination of the time of this judgment is the last thing in the warning piece, And Jehovah put a set time saying tomorrow will Jehovah do this thing in the land. — This word. — God gave a bound, Sept. Readings are to the same purpose, only some read word and some thing, it notes the effect which God was resolved to work.