An Exposition of Genesis

PPP. The 55 Section Hebr. CHAP. X.

In this Moses continueth the history of God's proceeding in his plagues with Egypt. And we have two more here related, which divide this Chapter into two heads.

1. The history of the 8 ^th plague in darkness. Ver. 21.29.

2. The history of the 9 ^th plague in darkness. Ver. 21.29.

In the first we have these particulars considerable,

• 1. God's word for warning. Ver. 1.11.
• 2. God's word for execution. V. 12.15.
• 3. The events of this plague. V. 16.20.

In the former these particulars occur in special.

1. God's charge unto Moses. Ver. 1.2.

2. The address of Moses and Aaron to Pharaoh. Ver. 3.6.

3. The fruit of this address. Ver. 7.11.

1. In that which is God's charge unto Moses note,

1. His command for entrance unto him, And Jehovah said unto Moses, go in unto Pharaoh. Readings agree, only here observe,

1. The connection of a new command unto Pharaohs former rebellion, and or then, immediately upon his treacherous dealing, God will not let Moses sit still, but dispatcheth him again with an 8 ^th message.

2. The matter connected, which is a charge to go in unto Pharaoh for discovering further his mind, although Pharaoh did not send for him. Go in unto him. Pursue the tyrant.

2. The reason of this command, in what followeth, For I have made heavy his heart, and the heart of his servants that I may set these my signs in the midst of him. — Yet, or hereafter my signs may come upon them, Sept. — That I may set these my signs in the midst of them. Onk. — Send upon them. Ar. — That I might do these my signs among them. Syr. — These signs in him. Vulg. Sam. as Hebr.

1. The term rational is considerable for, to this sense, go to him, because I have made heavy his heart, &c. Others read it, although I have made heavy his heart, &c.

2. The reason inferred, wherein are two things,

1. God's judicial act now past, I have hardened or made heavy his heart, not by infusing such an evil, but by withholdring his work of grace, and giving him up to be hardened by Satan. Herein,

1. The agent, God.

2. The object, the hearts of Pharaoh and his servants, his nearest retinew.

3. The act making heavy, or dull to hear, which is rightly paraphrased by hardening.

2. The end of this judicial act, 1. On Pharaoh. That I may set these my signs in the midst of him or of them, as most read. Wherein,

1. The work aimed at is signs, or wonders.

2. The posture of them, and that is God's setting them fast.

3. The place of their fixing, in the midst or inwards of him. So to the letter, and if so, these signs are set upon his heart to plague him. Our translators read before him, others, in the midst of them, or among them, that is, in their view and sense, as the plagues were general.

Quest. Why doth God send means to any that are hardened whose hearts are heavy?

Answ. 1. It is rendered by some, Although, and so it seems more reasonable. Go to him though I have made his heart heavy. But this alters not the matter much. 2. It is therefore God's mind herein to aggravat Pharaohs sin, go, for I have made his heart heavy and by thy coming he will take occasion to make it yet more hard, go therefore for I will set my wonders of judgment on his heart. ver. 1.

2. The next concern's Israel, And that thou mayest declare in the ears of thy son, and of thy sons son, what things I have wrought in Egypt, and my signs which I have put among them, and that ye may know that I am Jehovah. — How much I have mocked the Egyptians. Sept. and Sam. — How hardly I have handled the Egyptians. Ar. — How often I have broken the Egyptians. Vulg. Onk. as Hebr. This end with respect to the Church carrieth in it these 2 branches.

1. A declaration to successive generations of God's prodigious plagues on Egypt to sons and sons sons, &c.

2. An acknowledgment of him to be Jehovah alone, who make's all events to be according to his own pleasure. viz. Judgments on his enemies, and mercies on his people. Ps. 78.5.6.7. Ver. 2.

Learn we.
• D. 1. As God's words are verified by sinners obstinacy, so his charge is renewed to stop their fury.
• D. 2. God doth send his Ministers unto hardened souls so often as it seems good to him.
• D. 3. God doth send means sometimes to aggravate the sin of hardened Spirits.
• D. 4. God sometimes hardens hearts of Kings and servants together.
• D. 5. God's end toward the wicked in hardening, is to make his judgments wonderful.
• D. 6. Grievous plagues are they which are not only in sight, but in the very hearts of sinners. Ver. 1.
• D. 7. Successive declaration of God's plagues on the wicked is the main end of his executions.
• D. 8. The acknowledgment of God to be Jehovah in his Church is the end of his wonderful plagues on their enemies. Ver. 2.

2. The obedience of Moses and Aaron to God's charge for going in unto Pharaoh now followeth, wherein are these particulars observable.

1. Their ingress into his presence, And Moses and Aaron came in unto Pharaoh. Readings agreee, only the Samarit. reads this verse also as a part of God's charge to Moses; but the Hebr. determines it to be his act and Aaron's, there is nothing of difficulty here, the dispatch of God's charge by Moses and Aaron is the only thing here observable. They delay not to do God's commandment.

2. Their message which they deliver unto him from God consists of several heads.

1. Of expostulation with him in God's name, And they said unto him, thus saith Jehovah the God of the Hebrews, how long refusest thou to humble thyself, or be humbled before me? — Wilt thou not fear me? Sept. — The God of the Jews. Onkel. — To obey. Ar. — Wilt thou not be subject? Vulg. Sam. as Hebr.

1. Their authority urged is the same Jehovah the God of the Hebrews, as before.

2. Their first word from him, is by sharp expostulation to convince him of

1. Delay, how long?

2. Of denial to stoop or yield to God's command, and be humbled for his sin.

3. Of impudence in denying this to Jehovah, wilt thou not fear me? Such is the sense of this expostulation.

2. The word of demand, Send away my people and let them serve me, or that they may serve me, Sept. Onk. Sam. to the same. — That they may worship. Ar. Syr. — Sacrifice. Vulg. This demand is now made again before the 8 ^th plague.

1. The word is from God, challenging the dismission of his own people.

2. The end of it, that they may serve God. Of these mention hath been before. Ver. 3.

3. The word of threatening followeth if Pharaoh yield not God's demand, where two things are to be noted.

1. The evil or plague itself threatened, For if thou refuse to send away my people, behold I bring tomorrow the locust into thy coast, or upon thy borders. Readings agree. Here,

1. The sin suggested, a continued denial to dismiss God's people, though demanded.

2. The demonstration of the plague threatened, Behold I am bringing tomorrow the locust into thy coast. Herein occur,

• 1. The term demonstrating, Behold, look to it.
• 2. The immediate act, I am bringing now.

3. The evil itself, The locust, the grassehopper some make it, it comes from a word that notes multitude, and the 70 read 〈 in non-Latin alphabet 〉 and they are noted to go forth in heaps or bands. Pro. 30.27. Wisd. 16.9. Their condition and mischief followeth.

4. The time stated. To morrow will I do this thing. — About this hour tomorrow. Sep. Ver. 4.

2. The consequents of this plague threatened are 3.

1. The very darkening of the earth with them, And they shall cover the eye of the earth and, one shall not be able to see the earth. 〈 in non-Latin alphabet 〉 — Thou shalt not be able to see earth, 70. — That the sun-beams shall not come to the earth. Onkel. Sam. Ar. Syr. Vulg. much to the Hebr. This was a sad event, that not so much as an inch of ground should be visible, by reason of the multitude of locusts covering it. Nay as the Cald. the sun-beams should not pierce thorough them unto it. A dismal plague.

2. The devouring of every green thing that was left. And they shall eat the residue of that which escaped which remaineth unto you from the hail, & shall eat every tree which groweth for you out of the field. Readings are to the same sense. Some words only varied. Grammatical difference is little but in the preposition belonging to the last word 〈 in non-Latin alphabet 〉 which vatab▪ makes to be from ב. From, for in the field, but the sense is good either way. Here note.

1. The work of these locusts devouring.

2. The object devoured set out.

1. It is the residue left from the hail, that is of herbs and grass.

2. Every tree which grew in the field; some say that they eat the very body of the trees, but all agree that they eat all that was green, leaves and rind and so destroed all the trees of the field. Ver. 5.

3. The mischief done to men in their houses. And they shall fill thy houses and the houses of all thy servants, and the houses of all Egyptians; which thy fathers & thy fathers fathers have not seen from their day of being upon the ground unto this day. Onk. Sam. Vulg. same. Sep. Ar. Syr. Thy houses shall be filled 〈 in non-Latin alphabet 〉 70. Fathers fathers. Here note,

1. The oppressors, locusts, huge, hideous creatures, worse than an host of armed men; that could not be resisted.

2. The act of annoiance, they filled all places, and fell upon men and bit and slew them, all these pernicious effects are aggravated from that word They filled, that is abundantly they thus annoyed and killed.

3. The object, houses of three degrees.

1. The kings houses.

2. The nobles houses which were his nearest servants.

3. The houses of all the Egyptians, which are not meant of the fabrics of building, but of all that dwelt in those houses, families and households.

4. The unparalleled adjunct, such a plague of locusts, that neither fathers nor the grand-fathers to many generations had ever seen from their day of being.

3. The egress of them after this message done, And he turned himself or his face and went out from Pharaoh. Onk. Ar. Vulg. same. — Moses turning away, 70. — They returning back, &c. Syr. The Samaritan repeats all foregoing and then reads, Afterward he returned, &c. The whole carriage casteth disrespect on Pharaoh.

1. Not to look upon him.

2. To fling out from him, and leave him to think upon this message sent him, God in all this carriage of Moses and Aaron casteth contempt on a proud persecutor, as leaving him to feel what he would not believe. Ver. 6.

And by it teacheth us.
• D. 1. God's true servants make no delay in keeping his commandments. Psalm. 119.6.
• D. 2. God's instruments vouch his name in their message which the wicked make a reproach.
• D. 3. God by his ministers expostulats bitterly with stubborn sinners for their delay of humbling themselves under judgment.
• D. 4. God will never leave demanding his Church from the wicked world till it be freed. Ver. 3.
• D. 5. God foreseeth and supposeth some wicked oppressors will not yield to his demands.
• D. 6. Upon such fore sight God threatens his eightfold plague, at his morrow time and fails not. V. 4.
• D. 7. The plague of locusts is very grievous in burdening the earth, devouring the fruit, and destroying houses at God's word. V. 5.6.
• D. 8. The latter ages for their wickedness may see those plagues, which their fore fathers never saw.
• D. 9. God orders his servants when they have done his message, to turn from sinners who hear not.
• D. 10. God casts contempt upon wicked powers, when he turn's the face of his servants from them. Ver. 6.

3. In this word of warning we have to note the fruit and issue of it. Ver. 7.8.9.10.11. Wherein,

1. The resentment which Pharaohs servants have of it. Ver. 7.

2. The recalling of Moses and Aaron unto Pharaoh with his query to them. V. 8.

3. The reply of Moses unto his question. Ver. 9.

4. Pharaohs answer and discharge of them. Ver. 10.11.

In the first which is the resentment of Pharaohs servants, we have to observe these particulars,

1. Their serious application unto Pharaoh by way of question, And the servants of Pharaoh said unto him, how long shall this man be for a snare unto us? Sam. same. Ar. — Moses. — This thing be a scandal. Sept. Onk. Ar. Syr. Vulg.

1. The term connecting knits this to the word of warning very closely, there was a present impression doubtless, which the word of threatening made.

2. The subjects affected, and applying themselves were Pharaohs servants, his nobles, his captains, or chistains, or some of them as Arab. reads.

3. The object of their application, Pharaoh hardened beyond sense, he was not touched at all with the word of threatening.

4. The application made, was by speech to him, as is presumed after they had heard the threatening of Moses then they said, How long shall this man be for a snare unto us, wherein they suppose him the cause of all their evil.

1. That he had been a snare to destroy them in great part already; as a snare to birds.

2. They complain that he had been so too long.

3. They imply a desire that he might be so no longer, they having suffered so much by him, and now he had threatened the speeding of another snare to greater destruction. A snare is but an instrument to destroy. Ps. 11.6.

2. By way of petition or request, Send away the men that they may serve Jehovah their God, Sept. Onk. Sam. same. — That they may worship the most high. — Ar. Syr. — That they may sacrifice, &c.

1. Their petition is for dismission of Israel, being so much plagued for holding them.

2. Their end is, that they might have liberty of conscience to worship God as he required them.

3. By timely caution against future ruin, Wilt thou not as yet know that Egypt is destroyed? Sept. same. — Or doest thou not know yet? &c. Syr. Sam. — Doest thou not see? &c. Vulg. — Before we see Egypt overthrown. Ara. Wilt thou not know before Egypt perish? Wherein they suggest,

1. That Egypt in great part was destroyed already.

2. That further ruin was at hand on the morrow.

3. The stupidity of Pharaoh that he would not yet take notice of it; nor know God's hand; this they speak out of a slavish fear of further plagues threatened, not out of any true respect to God, or love to Israel, as may appear in their carriage.

We observe.
• D. 1. Threatning from God may touch hearts of servants and not of rulers.
• D. 2. God useth Kings own servants to move them, when his ministers can avail nothing.
• D. 3. Fear of plagues may move wicked ones to yield, where the fear of God is not.
• D. 4. It is usual for wicked men to charge God's servants to be snares, when their sins make them.
• D. 5. When God makes his servants Ministers of wrath, the wicked are willing to be rid of them.
• D. 6. Idolatrous persecutors may tolerate God's Church to serve him, when vengeance forceth them.
• D. 7. Experience of destruction past, and fear of more to come, may cause enemies to move for the Churches liberty.
• D. 8. Persecuting powers are apt to be stupid and willingly ignorant of such destructions. Ver. 7.

In the second which is the recall of Moses, &c. note,

1. Their reduction, And Moses was brought back and Aaron unto Pharaoh. Onk. Ar. same. — And they brought back or turned back, Sept. Sam. — And they called back Moses. Syr. Vulg.

1. The connection notes a prevailing of their motion.

2. The parties bringing back, &c. were the servants of Pharaoh.

3. The parties reduced, Moses and Aaron.

4. The term of reduction, Pharaoh.

2. Pharaohs concession to them, Go serve Jehovah your God, Sept. Onk. Sam. the same. — Go worship, &c. Ar. Syr. go sacrifice. Vulg.

1. The authority gratifying is Pharaoh the King.

2. The grant itself, Go serve Jehovah your God. It was as much as was desired, if he had said no more,

3. Pharaohs capitulation upon this grant to Moses by way of jeer, Who & who are going or shall go? All readings concur. This question bounds his grant as if he had said, I will let you go, but I mean not all of you, therefore tell me who, and who will ye have to go? A limiting denying query to his grant. Ver. 8.

Note we from it.
• D. 1. Upon importunity of men, wicked powers may be moved to recall and treat further with God's ministers, when his own word is slighted by them.
• D. 2. Upon carnal considerations powers may license the Church to serve its God.
• D. 3. Such wicked powers bound their grants of liberty with provisoes destructive to God's will. Ver. 8.

In the third which is the reply of Moses we may note,

1. His answer to the query, And Moses said, with our young and with our old will we go, with our sons and with our daughters, with our flocks and with our herds will we go, or with our sheep and oxen. Readings agree. Herein we may note,

1. His faithfulness unto God and his charge, he leaveth not out any whom he had in charge to deliver; so God commanded him to bring forth all, old and young, son and daughter, sheep and oxen and all their substance.

2. His boldness to Pharaoh, that he should keep no reserves of Israel, neither man nor beast, but all must go, for God had so commanded.

2. His reason of this resolution, For we have a feast to Jehovah. Readings agree in sense. Only some read Feast, Sept. Some a solemnity. Onk. Some a holy-day. Syr. But the festival, as for God's service is the ground, where young and old, little and great, who were in covenant with God, were to appear, and for materials, their flocks and substance must go with them, God's worship was their festival.

And teacheth us.
• D. 1. Captious questions from wicked are answered with plain answears by God's servants.
• D. 2. Faithfulness to God, will not suffer his servants to hide his mind to the wicked.
• D. 3. God's instruments have encouragement from him to deliver his demands to greatest powers.
• D. 4. Little ones as well as great must be carried along with the Church of God to their rest.
• D. 5. The Churches portion in this life as to outward estate God is pleased to have free as well as themselves, that they may comfortably serve him there-with.
• D. 6. The Churches work after redemption is to serve Jehovah, or keep a feast to him. Ver. 9.

In the 4 ^th which is Pharaohs peremptory answer.

1. A scornful reflection upon Jehovah and Moses for this demand of all to go. So we may read. So shall Jehovah be with you as I shall send you away and your little ones. Sept. Sam. Ar. the s • me. — Let the word of the Lord be your help, &c. Onk. various conceits have made these words difficult.

1. Some read it literally and plainly as a wish, that Jehovah would be with them, even as he would dismiss them, that is, not at all.

2. Others figuratively or ironically, which is most proper here; to this sense, shall I send away you and your little ones? Jehovah shall be with you to do it, before I send you and them away, which doth suit with what follows of his threatening and denial, best of all. See if your God can bring about that, it is an abrupt speech coming from an angry soul, and carrieth indignation in it toward God and his people.

2. An upbraiding threat, See, for evil is before your faces. Wickedness Sept. — The evil which you think to do stands against your faces. Onk. — Evil against your faces. Samar. — Least evil meet your faces. Syr. — Lo I see evil before your faces. Ar. — Who doubts but that you mind the worst. Vulg.

Two senses are made of this word evil.

1. Evil of, sin which he chargeth on them and upbraids them withal, that they meant to steal away with their little ones, and so deny allegiance.

2. Evil of judgment, as of some plague to meet them in their way, for this contrivement to take away their little ones and flocks, so it is by way of threatening to them, both may stand. Ver. 10.

3. A denial of the demand of Moses, Not so, go ye men and serve Jehovah, for this you did seek. Most readings agree. — Ye seek idleness. Syr. Where note,

1. An absolute denial, Not so, your little ones shall not go, they shall be pledges behind.

2. A false ground suggested, that this was the only thing at first demanded, which was false, for God required all his people.

4. A driving them away with this answer, And he drove them out from the face of Pharaoh. Onk. Ar. same. — They cast them, or led them out. Sept. Syr. Or they were cast out. Vulg. Here is course usage as well as bad answer to God's command.

1. The agent, likely some of Pharaohs servants.

2. The patient, Moses and Aaron, who were recalled.

3. The term from whence, from Pharaohs face. And that with indignation as those that had offended in delivering God's will to him.

Learn we.
• D. 1. Proud persecutors terrified with judgments though they yield a little to God, yet scorn to give him his terms; let Jehovah be with you to help you as he can, otherwise than as I will dismiss you.
• D. 2. It is the policy and cruelty of persecutors to keep in thralldom the little ones of the Church.
• D. 3. Wicked Powers charge sin to God's servants upon their demands from him. Ye intend evil.
• D. 4. Persecuting powers threaten the Church with evil, as God threatens them.
• D. 5. What ever persecuting powers seem to yield to the Church, they resolve it shall not be so, as God would have it.
• D. 6. Persecuting powers will tell God who shall serve him and allow no more.
• D. 7. Unjust powers care not to falsify God's demands to take occasion against his people.
• D. 8. God's servants are driven out with contempt from powers when they serve not their turn. Ver. 11.

2. The next particular in the first head of this Chapter is God's word for execution, & the effect thereupon. Ver. 12.13.14.15. Wherein we have to note,

1. The word to Moses for giving the sign. Ver. 12.

1. The Authority is declared, And Jehovah said to Moses. Readings agree. Only observe,

1. The immediate connection of this word to the driving out of Moses, God presently giveth it forth to Moses, he follow's Pharaoh close.

2. The Authority is Jehovah's word, who doth his pleasure and cannot be resisted.

2. The sign is commanded, stretch forth thy hand over the land of Egypt for the locust. Sam. Ar. Syr. Vulg. to the same. — Let the locust come. 70. — That it may come. Onk.

1. The wotk enjoined was but to give the sign, to stretch forth his hand over the land of Egypt, that is to put forth hand with rod, in the place where he was, which signally reached all Egypt.

2. The end of this signal was to bring the plague of locusts, which is singularly expressed, for the plural, for the locust is here taken for a noen of multitude; the word notes so much.

3. The event expressed, And they shall come up over the land of Egypt, and shall eat every herb of the land, all which the hail hath left. Readings agree; only some add, fruit of the trees, and all things else. Sept. Onk. Herein is God's promise that the thing threatened shall follow the sign; and it shall not be empty.

1. The locusts shall come.

2. They shall devour all green things left, besides the annoyance and mischief done to men. Ver. 12.

Which informeth us.
• D. 1. When persecutors drive out God's servants, he hastens determined plagues on them.
• D. 2. The hand of man, stretched out at God's word for plagues is a terrible sign to his enemies.
• D. 3. The plague signified shall come by God's word to verify the sign given.
• D. 4. The plague coming shall do full execution upon God's enemies, and creatures for their sakes.
• D. 5. God can make a latter plague finish, that which a • ormer plague only began to destroy. V. 12.

2. The obedience of Moses: whereabout note,

1. The act of Moses, And Moses stretched out his rod over the land of Egypt: all readings agree, only the 70. He stretched out his rod to Heaven which was over the land of Egypt, though acted but in one place, where Moses stood. No difficulty is here. The ready and exact obedience of Moses only is herein observable.

2. The act of God assisting Moses is obvious, whereabout also we may observe,

1. The production of the cause of this plague, And Jehovah brought an Eastwind upon the land all that day, and all that night, Onk. same. — A Southwind, Sept. — That burning wind, Syr. vulg. In which,

1. The first cause is Jehovah.

2. The second, the Eastwind, which is said upon this occasion to be hot; therefore some read the Southwind.

3. The continuance, all that day, and all that night before the morrow.

4. The act, he brought, the word is he lead and ruled as a Captain.

2. The production of the effect by this second cause, It was morning, and the Eastwind brought up the locust, Onk. Sam. same, — South, &c. Syr. Arab. — The burning rushing wind lifted up the locusts, Syr. Vulg. Not to discourse curiously about the wind, it is certain, that it was such, as was fully disposed to bring forth these effects. Secondary causes so God useth to produce his plagues, though supernatural, on his enemies.

3. The evil of this effect, of the locusts produced.

1. In the extent, And the locust ascended over all the land of Egypt, and rested in every border of Egypt. Readings differ not much. — They rested, so Hebr. & Sept. — They remained, Arab. — Stayed, Syr. Sat down in the coasts of Egypt, Vulg. Here note,

1. The space possessed, all that land and coasts of Egypt.

2. The possession of these locusts.

• 1. By ascending or coming upon the land.
• 2. By resting in it as the quiet habitation.

2. In the description of their natures Very grievous was it, before it, there was not such a locust as it, and after it there shall not be such. Readings alter not the sense though they have various expressions. Some read, very many, very great, innumerable; such locusts they were unparalleled in that present & future ages. Some add that clause, very grievous, to their sitting or resting on the land; but it is distinctly read, no difference will be about this. Only note,

• 1. They were a very grievous plague.
• 2. That they were unparalleled, Ver. 14.

3. In the darkening of the very land, And it covered the eye of the whole land, and the land was darkened. — Land was corrupted, The sun-beams could not pierce, Onk. Sam. Syr. Ar. as Hebr. Here are recorded,

1. Their covering the land all over, that not the sun-beam could pierce to it.

2. Their darkening of the Land, that it became black with them. This was an heavy plague.

4. In the devouring of the land by them, And it devoured every herb of the land, and all the fruit of the tree, which the hail had left, and there remained no greenes in the tree, and in the herb of the field through all the Land of Egypt, Readings most agree. — And there remained not a lease on the tree, nor an herb in the field, &c. Syr. — Apples, Vulg.

1. Here is a total destruction of all the fruit of the earth, none was left.

2. A killing of the very plants, for nothing green was remaining. This was the 8 ^th plague,

And teacheth us.
• D. 1. At God's command of signals to denote his word, his Servants must use them.
• D. 2. God's true Ministers show readiness and exactness in giving forth signs commanded by him.
• D. 3. The virtue of God's signalls is larger then the sign itself exhibited; Over all the land is the plague to be.
• D. 4. God himself works, that which signs do but signify unto us.
• D. 5. God creat's second causes to produce his heavy judgments on sinners.
• D. 6. The second causes are continued by God until the effect of evil be produced.
• D. 7. At God's set time his plagues do come and are not delayed. V. 13.
• D. 8. Locust-plagues as well as others, extend themselves, and rest where God will have them.
• D. 9. Incomparable vermin God can create to plague persecutors of his Israel. Ver. 14.
• D. 10. Locust-plagues & the like cover over and transform the face of the earth at God's word.
• D. 11. Devouring and killing plagues to creatures, God sends upon bloody persecutors. Ver. 15.

3. The last head in the history of the 8 ^th plague containeth the events after execution, which are 3.

1. Pharaohs partial yielding upon this execution of the locusts, which is expressed,

1. By his accession of Moses. And Pharaoh hastened to call for Moses and Aaron, All readings agree. Here we may note,

1. The connection of this hast to the execution of vengeance, present terrors puts him upon present hast to have them removed.

2. The act connected. He hasted to send for Moses, he drove them away in haste but erewhile, and now in as great haste he calls for them, he feels their threatenings true; hasty judgments work in him hasty passions.

2. By his confession. And he said, I have sinned against Jehovah your God and against you. All readings agree. Where see the shape of an hypocrite.

1. Here is a second confession of his sin, as Ch. 9.17.

2. The confession is enlarged, that their sin was not only against God, but against Moses and Israel.

3. By his request and supplication, And now take away, or forgive, I pray thee, my sin only this once, and pray to Jehovah your God that he remove from me this death only Forgive, is singular, pray ye is plural. Onkel. same. Sept. Sam. Ar. Syr. Vulg. read all plural.

Take up or away, tolerate ye. Ar. — Forgive; so all the rest; here are two p • titions made to them,

1. That they would pardon him for his denial and cruel dealings, and that but this one time more, and then he would never do so again, this is understood.

2. That they would pray Jehovah to remove this plague, which he calleth, this death only. As if he had said, let God give me my life but this time only, and I shall beg no more; pitiful was his entreaty now, but all hypocritical, intending only his self-preservation. He makes no promise here expressly of sending Israel away hereupon, but it is all implied.

We learn from it.
• D. 1. God's hasty judgments may work hasty passions in sinners, though no repentance.
• D. 2. Vengeance may make persecutors call in God's servants for help as hastily as they drove them out.
• D. 3. Double confession of sin may Hypocrites make under plagues, yet not in truth.
• D. 4. Proud persecutors may be forced to confess their guilt against men as well as against God. V. 16.
• D. 5. Hypocritical oppressors may desire forgiveness of God's people under plagues, as if they would sin no more.
• D. 6. Wicked persecutors under judgment are earnest with God's Servants to intercede earnestly for them.
• D. 7. It is only death which wicked sinners deprecate.
• D. 8. Hypocrites pretend upon deliverance from death, as if they would sin no more, or desire no more mercy. Ver. 17.

2. The next event is the concession of Moses to his desire, where we have to note,

1. His egress, And he went out from Pharaoh. All readings agree in the main. — They went out. Ar. He leaveth him as not to be prayed with, but goeth out to pray for him unto God.

2. His answer to Pharaohs request, And he entreated Jehovah, All readings to the same. — They prayed. Ar. Moses doubtless in the power os God's Spirit mightily called on God to take of this plague also. Ver. 18.

3. The issue of prayer followeth, And Jehovah turned a very strong sea-wind, and took away the locust, and fastened it in the red sea, there remain • d not one locust in all the coast of Egypt. All readings agree. — A westwind. Onk. and others. Opposit to the wind that brought them, pitched them, cast them, &c. In this effect of prayer note,

1. God create's the second cause. He turned the points of the wind from east to west, and makes it very mighty or vehement to do the work.

2. God produceth the effect, he took away the locusts and fastened them in the red sea called Suph in Hebr. from sedg growing by the banks of it. By the Greeck. Act. 7.36. it is read, 〈 in non-Latin alphabet 〉 . There God pitched them and fastened them as anything with a nail, not to be moved; in which sea afterward Pharaoh perished.

3. The evidence miraculous of this effect; there was not left one locust in all the coasts of Egypt. This is all miraculous. Ver. 19.

And instructs us, that,
• D. 1. By God's leave his Prophets may yield to the desires of the enemies, and go about to perform them.
• D. 2. Under the same grace they deprecat mightily vengeance from the wicked. Ver. 18.
• D. 3. Jehovah hear's the prayer of his and yields to spare the wicked sometimes. Ps. 30.4.
• D. 4. The winds are in God's fists to turn them.
• D. 5. God can make winds take away plagues as well as bring them.
• D. 6. Miraculous is God's healing, as well as plaguing, at the desires of his servants. Ver. 19.

3. The last event is the 8 ^th time of hardening Pharaohs heart, And Jehovah made strong the heart of Pharaoh, and he sent not away the sons of Israel. All readings agree. Herein are related by Moses two things.

1. An act of judgment from God on Pharaohs heart annexed to the answer of mercy given in unto the prayer of Moses for him; the locusts are gone, and his heart is hardened, this judicial act of God followeth Pharaohs 8 ^th obduration of himself under all these plagues.

2. A further act of sin from Pharaoh. He sent not away the children of Israel. Though he desired only to be tried this one time, yet the plague being over, he returned to his former oppression of God's people, and would not dismiss them.

Which Learn's us.
• D. 1. Judgment of removing and heart hardening from God may be coupled together in the wicked.
• D. 2. God justly hardens sinners so often as they harden themselves.
• D. 3. Multiplyed hardening worketh multiplied rebellion against God, and oppression of his Church. Ver. 20.

2. The next general head of this Chapter contains the history of the 9 ^th plague upon Egypt even that of darkness, wherein note,

1. God's word for execution. Ver. 21.

2. The obedience of Moses in the execution. Ver. 22.23.

3. The events of this plague. Ver. 24.29.

1. The former is thus expressed to the letter, And Jehovah said to Moses, stretch out thy hand toward the heavens, and there shall be darkness over the land of Egypt, and one shall feel the darkness. Or that one may feel, &c. — Let there be darkness, palpable darkness, Sept. — even after the darkness of the night is gone. Onkel. Ar. — Darknes shall be felt. Sam. The darkness shall be darkened. Syr. — So thick that they may be felt. Vulg. Herein we have to note,

1. The authority commanding, Jehovah.

2. The subject enjoined, Moses.

3. The word of command, to give the sign, stretch forth thy hand, as in some former plagues. Here God giveth Pharaoh no warning as sometimes he did.

4. The word of prediction annexed to the sign. Wherein,

1. The certainty of the event, And there shall be darkness,

2. The extent of it, over all the land of Egypt.

3. The greatness of the evil. Even palpable darkness, such as may be felt.

Quest. Is not darkness peculiarly discernible by the eye, how then could it be felt by touching?

Answ. 1. Darknes, taken simply, as a privation of light, is only to be perceived by the eye; but 2. Herein it is not so barely to be considered, but as accompanied with thick mists or fogs, whose moisture and weight were tangible; therefore here needs no interpretation by hyperbole, as elsewhere must be granted that the Spirit useth. 3. Another sense is suggested from the signification of the verb in the Chaldee, to remove, after the darkness of the night was gone; darkness should be instead of day; but in the Hebr. the sense is to feel, and no difficulty is in the reading.

Note we.
• D. 1. God falls upon sinners without warning where they deal falsely with him. Connection.
• D. 2. The same signal God may command for several uses.
• D. 3. God's word determine's the end unto which all signals are appointed.
• D. 4. Men's hand lifted up to heaven God may make use of to bring evils on the earth.
• D. 5. It is God's word to make a Kingdom the land of darkness.
• D. 6. Palpable darkness is a judgment of God's own making. Ver. 21.

2. The obediential act of Moses unto God's command brings on the execution, wherein observe,

1. His act, And Moses stretched out his hand towards the heavens, Readings agree. Herein only doth Moses give the sign commanded.

2. The execution consequent, And there was, &c.

In the description whereof we may note,

1. The evil now put into being, And there was darkness, or obscure darkness. Onk. Darknes and blackness. Syr. Darknes, blackness and tempest. Sept. — Horrible darkness. Vulg. Where,

1. The nature of it is darkness which is a privation of light, the sweetest thing that man can enjoy, it is pleasant to see the light. Eccles. Therefore darkness must be very tedious.

2. The adjunct of it is darkness of darkness, which is expressed by extremity of darkness, darkness that may be felt, it was darkness unparalleled, which is a paraphrase to set out the greatest misery. Jer. 13.16, &c.

3. The suddenness of it, at the lifting up of the hand of Moses, God formed this darkness to fall upon his adversaries.

4. The event of this evil, Over all the land of Egypt. It did universally possess the Egyptians houses and places where they were, not a corner had any light at all.

3. The duration of this plague; it was for three days that God continued this torment. Readings all agree. Neither is any difficulty in the letter. Ver. 22.

4. The sad effect of this plague produced.

1. They saw not any man his brother. Sept. Onk. Syr. Vulg. same. — One another. Sam. — A man his neighbor. Ar. This was a sad case, to be all in a house or room, and not one man see another.

2. Neither did they arise any one from that which was under him, for three days. Onk. Sam. Ar. Syr. Vulg. same. — Out of his bed. Sept. Hence it is evident that they were chains of darkness wherewith the Egyptians were bound to their places. And this was a very grievous plague to be fastened and bound up by darkness from moving.

Quest. Had they no help by artificial light?

Answ. According to the letter of Scripture they had none, for then they might have seen and moved from their places, but so they did not, therefore it is certain that the darkness by its moisture & thickness did put out the candle and fire, that they could not be serviceable unto them.

3. The discrimination or distinction made in this execution is considerable so noted, But to all the sons of Israel there was light in their habitations. Onk. Sam. Ar. Syr. same. — In all places where they were, Sept. — Where they dwelt Vulg In which note.

1. The discretive particle, makes difference between Egypt and Israel.

2. The Author of this difference is God, and so here implied.

3. The subject, the sons of Israel, whom God owned.

4. The marter of discrimination, light, contrary to Egyptian darkness, and all comforts of it, which the Egyptians wanted. Thus God shown his prerogative over light and darkness, for his Church, and against his enemies.

Quest. Why did not Israel now escape when the Egyptians could not see them, and they had three days space?

Answ. 1. God's time of deliverance was not come. 2. Pharaohs sin was not yet full. 3. God's judgments were not yet complete on Egypt. 4. God would not have them steal away, but go out with victory.

We observe here.
• D. 1. Obedience to God's signal commands must be given by his servants.
• D. 2. Signal obedience by God's Ministers is not in vain. God giveth the effect.
• D. 3. Horrid darkness can God send upon souls darkened thorough sin.
• D. 4. Egyptian darkness is God's exemplary vengeance to the World.
• D. 5. The place and duration of darkness are at God's appointment. Ver. 22.
• D. 6. Dismal darkness is that, which takes from men the use of sense, and motion.
• D. 7. Chains of darkness can God make to hold fast sinners in prison.
• D. 8. God executes his judgments on the World with discrimination to his people.
• D. 9. Egypt's darkness is Israel's light. Ver. 23.

3. The events of this plague now follow,

1. The impression made upon Pharaoh, Ver. 24.

2. The dissatisfaction of Moses, Ver. 25, 26.

3. The obduration of Pharaoh hereupon, Ver. 27, 28.

4. The last reply of Moses about this, Ver, 29.

In the first you may see what impression this plague made upon Pharaoh by these effects,

1. By his calling again for Moses, And Pharaoh called for Moses, all readings the same. Here,

• 1. The term of connection, and or then.
• 2. The act connected is to be observed. One question.

Quest. How could Pharaoh call for him, when no man stirred out of his place for three days, or when was this done?

Answ. To solve this doubt several men walk several ways.

1, Some think that Pharaoh sent for him while the darkness was upon him, and this conjecture wants not a reason; for it is supposed if the plague had been gone, he would not have called for him at all; therefore these grant an hyperbole in the darkness, to note it great, but not so but some means might be used to send for Moses.

2. Others think it to be done at the three days end, and that some light was restored, and then so soon as he could, he sent for Moses, fearing it might prove an everlasting darkness; this also hath its probability from the time of the plague, and its sad effects for three days, that there was no way to send to him before.

3. Between these it may be said, that however the Egyptians saw not one another; yet they might hear one another, and so means might be made for Moses to come who wanted no light to bring him. However the matter is not great. This is certain, that Moses was now called unto Pharaoh.

2. By his granting to him, And he said, go ye serve Jehovah, only your flocks, and your herds shall be staid, your family, or your little ones also shall go with you. Onk. Sam. Ar. Syr. Vulg. to the same, — Let your staff run, &c. Sept.

1, His grant is for themselves and families, let the little ones, and all, go, & serve the Lord.

2. His limitation is upon their sheep and oxen, which were necessary materials for their feast, Ver. 24.

Learn we hence.
• D. 1. Frequent plagues may cause frequent applications of the wicked to God's servants.
• D. 2. Persecutors may upon God's plagues give leave to the persons of God's people to go free, and serve God.
• D. 3. Hardned oppressors deny means of serving God, when they grant liberty to do it, Ver. 24.

In the second the dissatisfaction of Moses appears.

1. In his demand with the end of it, And Moses said thou shalt give also into our hands sacrifices and burnt. offerings or ascentions. And we shall, or that we may do, or offer them to Jehovah our God. Sept. Sam. Syr. Ar. Onk. Vulg. to the same. — Holy sacrifices. Onk.

1. His demand from Pharaoh is, to have means of worship, as well as leave, which must be sheep and oxen, the matter of their sacrifices.

2. The end, that they may do to Jehovah their duties, and worship according to his will. Ver. 25.

2. In his resolution with the reason of it. And our cattle also shall go with us, there shall not he left an hoof, for thereof shall we take to serve Jehovah our God, and we know not with what we shall serve him before we come thither. All readings to the same purpose,

1. His resolution is in two points,

• 1. That their flocks and herds shall go with them.
• 2. That not an hoof shall be left behind. Things are clear.

2. His reason is twofold,

• 1. The necessity of them for sacrifice to serve the Lord.
• 2. The present ignorance of what would suffice until they came to the place whereunto God called them. Therefore he was resolved to have all.

Observe we here.
• D. 1. God's instruments of redemption seek not only liberty of persons but of means to serve him.
• D. 2. Due worship and true sacrifice to God are the scope of all God's redeemed. Ver. 25.
• D. 3. God's Ministers must be resolute for all, and not bate a jot of what God requires. Not a hoof.
• D. 4. All the exactions of God's instruments must be aimed at God's service truly.
• D. 5. God's servants know not themselves, but depend upon his discovery for what they must offer to him. Ver. 26.

In the third we have to note these particulars,

1.. God's spiritual vengeance upon Pharaoh this 9 ^th time, And Jehovah made strong the heart of Pharaoh. Hardned or made strong and obstinate, all readings agree. Which is God's judicial act as before, upon Pharaohs making himself obstinate.

2. The effects of this spiritual judgment, are two,

1. A denial to dismiss Israel, And he would not send them away. Readings concur. Here is a word would not, never used in this matter before, it note's he desired not, neither had any inclination to dismiss Israel, notwithstanding these 9 plagues past; it note's his willful obstinacy. V. 27.

2. A threatening of Moses upon the close, And Pharaoh said unto him, get thee from me take heed to thyself, add not to see my face; for in the day thou seest my face thou shalt die. All readings agree in this, some read, Thou shalt be slain. Herein see the wretchedness of Pharaoh.

1. He forbids him his presence, Be gone, be gone.

2. He items him maliciously, Look to yourself.

3. He inhibits him anymore to look him in the face, Add no more to see my face,

4. He threatens him bloodily, In the day thou seest me thou shalt die; no mercy shall be shewn thee; see the desperate madness of a man hardened unto perdition. Ver. 28.

And observe.
• D. 1. God's discontenting demands from sinners by his servants, occasions them to harden themselves.
• D. 2. God in justice giveth up to 9 times more hardness where sinners resist his judgments.
• D. 3. The more Persecutors are hardened, the more they oppress God's Church. Ver. 27.
• D. 4. Desperat hardness makes men command God's Ministers from them, when they faithfully speak for God.
• D. 5. Dogged items are the usual farewels of the wicked to God's Servants.
• D. 6. Expulsion from their presence & threats of death are the usage of hardened sinners against God's faithful messengers. Ver. 28.

In the fourth is the last reply of Moses in part, but not in whole, for before he leaveth him he gives him notice of the tenth plague at hand, which would get victory over him, Chap. 11. But here he only complieth to his threats, yet in order to a further message which God gave him while he was standing there. We may note herein,

1. An ironical commendation of his speech, And Moses said, thou hast spoken well, or right, Onkel. Sam. to the same, — So thou hast said, 70. It is well that thou saidst, &c. Ar. — Very well hast thou spoken, Syr. So let it be as thou hast spoken, Vulg▪ It is a sarcasm, or ironical scorn to him, it is very well said, agreed.

2. His bold resolution, I will not add more to see thy face, All readings concur. In this God confirms by Moses the word of Pharaoh, as a Prophesy, for he would not, and did not see him anymore, unless when perished in the sea. And thus the Apostle writes of him, that he feared not the wrath of the King, being so encouraged by faith in God.

And instructs us.
• D. 1. Under God's directions God's Servants may scorn the taunts of persecutors.
• D. 2. In justice God gives wicked men their desire sometimes, that his Servants shall not see them.
• D. 3. Vndaunted courage doth God give by faith to his, against threats of proudest persecutors.
• D. 4. It is a sad farewell when God in his Ministers refuseth to see the face of the wicked, Ver. 29.

CHAP. XI.

Herein is continued the further reply of Moses unto Pharaoh before he went from him, concerning the tenth plague. Wherein must be observed,

1. The warning which God gave of it, Chap. 11. ver. 1, 8.

2. The issue of that warning foretold in a threefold event,

Concerning

• 1. Phar. servants.
• 2. Moses.
• 3. Pharaoh.

3. The disposition of Israel to prepare themselves to be gone at the tenth plague, Chap. 12. ver. 1, 28.

4. The execution done, ver. 29, 30.

5. The events following, ver. 31, &c.

1. In the word of warning we have to consider,

1. What God spake to Moses, Cha. 11. ver. 1, 2, 3.

2. What Moses spake to Pharaoh, ver. 4, 8.

1. That which God spake to Moses about the tenth plague is in two particulars,

1. The prediction of the plague, ver. 1.

2. The direction which God gave him thereupon, vet. 2, 3.

1. The prediction which God gave Moses about the last plague runs thus, And Jehovah said to Moses, yet one plague will I bring upon Pharaoh and upon Egypt, afterward he will send you from hence; when he send you away, he shall thrusting thrust you out altogether. Sept. Onk. Sam. to the same. 〈 in non-Latin alphabet 〉 — There remains one calamity, &c. — They shall expel you hence. Syr. — with one plague I will touch, &c. And he shall compel you to go out. Vulg. Wherein note,

1. The prediction of the stroke, and therein,

1. The Author of it, Jehovah.

2. The subject to whom it was given, Moses.

3. The matter foretold, Yet I will bring one plague more upon Pharaoh and upon Egypt.

1. The inflictour, I, Jehovah.

2. The subject, Pharaoh and Egypt.

3. The infliction, One plague more. Here it is expressed indefinitely, but afterward Moses tells it in special.

2. The prediction of the effect, two ways,

1. Generally, after that he will send you hence.

2. Specially, When he shall dismiss you, He shall thrusting thrust you out altogether.

1. The earnestness of their dismission.

2. The thoroughnes of it is here discovered. A total full deliverance of Israel shall follow upon this.

Quest. When did God reveal this to Moses?

Answer. 1. It is thought by some at his first appearance, but not so likely, for God did not reveal all particulars at one and the same time, but at their several seasons to keep him up in believing and expecting. 2. It is most likely God gave him this discovery upon his last coming to Pharaoh; whereupon he gave him that peremptory answer that he would see his face no more. Thus God could and did appear.

Quest. What means this hast in thrusting them out?

Answer. A ready and full discharge of them without any further capitulation.

Note we.
• D. 1. When God warrants his Servants, they may well refuse to see the face of tyrants. Connection.
• D. 2. God hath his plagues in reserve which shall do, what none had done before on sinners.
• D. 3. One plague determined of God shall do more then 9 foregoing on his enemies.
• D. 4. Combined persecutors are joined in God's plagues. Pharaoh and Egypt
• D. 5. In God's own time he will get victory over his enemies, they shall yield.
• D. 6. At God's word oppressors shall be forced to dismiss his Church readily and fully. Ver. 1.

2. God's direction now followeth unto Moses for a message unto the people of Israel, upon this last plague discovered, where note,

1. The word directing him what to do, Speak now in the ears of the people, and they shall or let them ask a man from his neighbor, and a woman from her neighbor, vessels of silver and vessels of gold. Onk. Ar. Syr. Vulg. same. — Privily, &c. — Garments. Sept. Sam. Herein note,

1. A commission for Moses to speak in the hearing of the people, which he must needs do by others among so many thousands, and the matter of his speech was to order the people, to do what God foretold. Ch. 3.22.

2. The obedience required which was that men from their companions, and women from their neighbors should ask vessels of silver and gold, which are read Jewels, but probably they were instruments of several sorts, some greater and some less, these they were to ask. Ours, and most say by borrowing, and it may be so, yet it is not so necessary, for the word signifieth asking in several ways; and God had said before they should spoil the Egyptians, which might be by another kind of asking at that time. But take it as it is ordinarily conceived.

Quest. Was this a righteous act?

Answ. 1. It was God's command, who can call that unjust? 2. God was disposer of all the earth, and therefore justly might appoint his people to demand and have. This can be no unrighteousness from the Lord of all.

2. The success attending this word is twofold,

1. Concerning the people, And Jehovah gave the people favor in the eyes of the Egyptians. Most readings agree. — I will give. Sam. Herein note.

1. The power ingratiating, Jehovah.

2. The subject ingratiated, Israel.

3. The grace itself, favor in the eyes of the Egyptians, to give what they would ask of them, this was God's word. Shall give, &c.

2. Concerning Moses, Also the man Moses was very great in the land of Egypt in the eyes of Pharaohs servants▪ and in the eyes of the people. Onk. Vulg. same. — Before the Egyptians, &c. Sept. — Was honorable, &c. Syr. — Moses was a very great Apostle in the land of Egypt with Pharaohs Captains, &c. Ar. Here the Samaritan edition inserts all spoken from God which afterward Moses declared unto Pharaoh; in these is not reported any favor shown to Moses but that he was great, and so feared by them, though they loved him not. Here

1. The term of connection also, notes this to be of a different nature from the former, God gave them favor, but made Moses great.

2. The matter connected is the narration of the state of Moses, wherein may be noted,

1. The subject spoken of, the man Moses, not a despicable but an honorable man.

2. The condition spoken of him, that he was very great, and indeed by greatness terrible.

3. The witnesses of this greatness, Pharaoh, &c.

1. The land of Egypt.

2. Pharaoh.

3. All his servants, for unto them is Moses sent, small and great were afraid of him.

Learn we.
• D. 1. God at his pleasure doth not only give freedom to his people but fullness.
• D. 2. God may command his servants to ask and have of their very enemies.
• D. 3. It is no wrong to ask and take what God commands his people.
• D. 4. The silver and gold of enemies God can give to his Church at his will. Ver. 2.
• D. 5. Where God giveth charge to ask he moveth hearts of enemies to give.
• D. 6. God can make his servants not only favorable to some, but terrible to others. Ver. 3.

2. The word of warning, which Moses from God delivered to Pharaoh followeth▪ Ver. 4.5.6.7.8. Wherein,

1. He declares God's midnight-walk in Egypt. Ver. 4.

2. God's midnight-judgment. Ver. 5.

3. The midnight-cry of the Egyptians. Ver. 6.

4. God's discrimination of Israel from Egypt. Ver. 7.

1. God's egress or walk in Egypt is foretold, And Moses said, thus saith Jehovah, about midnight I am going out into the midst of Egypt, Sept. Sam. Syr. Vulg. same. — At midnight I will make my Angel walk thorough the country of Egypt. Ar. here note,

1. The messengers readiness to express God's revelation annexed to his command.

2. The word of Jehovah himself now manifested.

1. The speaker. Thus saith Jehovah, not Moses, but the mighty Lord himself speaketh all that followeth in the 4 next heads noted, so that there is no doubt of them.

2. The speech which is a prophetical warning in all the particulars forenamed, as,

1. His walk, and herein,

1. The party moving, Jehovah himself.

2. The place of his walk, the midst of Egypt, the whole country.

3. The motion itself, I am going, which carrieth doubtless the dismal end of it, a going out to kill, as that passage behold I come as a thief. Such a motion is it, and that to destroy.

4. The time of this walk, at midnight, which was after the same day wherein Moses spake to Pharaoh the 14 day of the month Nisan, a more terrible visitation it was by being in the dead of the night, when all thought themselves secure in their beds. This is the first word of warning.

Note we hence.
• D. 1. When God reveal's his mind to his Prophets they must speak it, and are ready.
• D. 2. God's true Prophets tell only that which the Lord said himself.
• D. 3. When visitations by creatures will not move the wicked, God will come himself.
• D. 4. It is easy for God to visit a whole land at once thorough and thorough.
• D. 5. God takes his time at midnight sometimes to visit his enemies.
• D. 6. God's midnight-walks are dreadful visitations unto sinners. V. 4.

2. The next word which God speak's by Moses to Pharaoh is about the midnight judgment, And every first born in the land of Egypt shall die, from the first born of Pharaoh who sitteth on his throne, to the first born of the bond woman which is behind the mill, and all the first born of beasts. Sept. Sam. Ar. Syr. Vulg. same. — First-born of Pharaoh which was to come to sit upon his throne. Herein is foretold the fatal issue of God's midnight walk,

1. Generally, the death of all the first born in Egypt.

2. Specially.

1. The first born of the King who was to suceeed in the throne and kingdom.

2. The first born of the poorest vassal of Egypt, set out by that proverbial phrase. A bondwoman or prisoner grinding in the prison house; this notes the lowest rank of all the Egyptians. Ex. 12.29. Judge. 16.21. Such is said to be behind the mill because she turned it before her.

3. The first born of the beasts; and all these universally were slain and died.

3. The next word of God speaks of the midnight cry, And there shall be a great cry in all the land of Egypt, such as there hath been none like it, neither shall there be added any as that. Sept. Onk. Sam. Syr. Ar. Vulg. to the same. Wherein,

1. God threatens a deep sense of this plague; implied.

2. A grievous horror and howling among the Egyptians.

3. An unparalleled character, none should be like it to come, neither was any past. Ver. 6.

Quest. Did Jehovah go forth and do this himself?

Answ. 1. He himself doubtless was the first cause and author of it. 2. This hinders not but by his Angel he might execute it. 3. Yea and by good Angels, for the redemption of the Church. See Genes. 19.

Quest. Was it just to kill the children and let the fathers live who provoked God?

Answ. 1. The righteous Lord cannot but do righteously. 2. The Children as well as fathers are known to him, and the cause of his dealing with them. 3. He hath threatened to visit sins of fathers on Children, as the race of wickedness. 4. God did but reserve their fathers to another destruction. Chap. 14.27.

Quest. Why were the beasts slain with them?

Answ. 1. It is God's prerogative over creatures to make and destroy, punish them which way, and with what circumstance he pleaseth. 2. It was to take greater vengeance on the wicked possessors of them, beasts being considerable helps, and thereby they were the more plagued.

Quest. Why did God strike the first born?

Answ. 1. It is at God's liberty to choose his mark for judgment, none may ask him why? 2. Yet God had threatened this before, because they oppressed Israel, God's first born. Ex. 4.22.23.

Quest. Was there a first born in every house?

Ans. 1. No need is of pressing that. 2. In all houses where they were, they slain. 3. Where were none it is likely the chief of the family were smitten.

Which teacheth us.
• D. 1. God's midnight visitation aims at the first born and choicest of the wicked.
• D. 2. Heirs of Kings and peasants God takes away in his midnight walk.
• D. 3. The generations of the wicked perish before them, or with them.
• D. 4. The first-born and choice of beasts God culls out and kills for the sins of men. Ver. 5.
• D. 5. The grievousnes of plagues is in the deep sense of and bitter cries under them.
• D. 6. Vnparrallel'd horrors and cries hath God allotted to Egypt literal and spiritual. Ver. 6.

4. The next word of God is for discrimination of Israel under this plague on Egypt. Here,

1. The privilege of Israel is expressed, But against any of the sons of Israel shall not a dog move his tongue, against man or beast, Sam. same, — Shall not snarl or bark wi • h his tongue, Septuag. — The barking dog shall not hurt any, Onk. Syr. — Apud eos, &c. non mutiet, &c. Vulg.

1. The subject of this privilege, the sons of Israel God's Church and choice portion.

2. The privilege itself expressed in a proverbial speech, A dog shall not move his tongue against man or beast in Israel's tents, i. e. They shall be all at peace and in quietness. The dog is the wicked man here properly, Hos. 10.21. Ps. 22.16.20. It suits with that, Job. 5.16.

2. The reason of this privilege, That ye may know Jehovah doth marvelously separate between Egypt and Israel, Onk. Sam. Syr. Vulg. same, — What great things God will make glorious, Septua. — In what matter God distinguisheth the sons of Israel from the Egyptians, Ar. Herein the end of this privilege is shown,

1. Generally, that God puts a difference hetween Israel and Egypt.

2. That he works wonderfully for Israel's peace.

3. That he wonderfully separate's Egypt to destruction.

Thus far God speak's.

And instructs us.
• D. 1. God's determining in the midst of the cries of the wicked, his people shall be quiet.
• D. 2. The dog -barking of the wicked against God's Israel is restrained upon God's Word.
• D. 3. The Church of God and all theirs are in security when enemies are in the midst of shakings. Their bowels are in safety under God's cammands.
• D. 4. In executing Judgments God makes a wonderful difference between his Church and enemies. Somtimes in present, but always at last.
• D. 5. God's mind is that hereby men should know him to be the discerner between the just and unjust. Ver. 7.

2. The last thing noted in this warning is the event of it, and this is threefold, delivered in the words of Moses,

1. The event concerning the Egyptians, And all thy servants shall come down to me, and shall bow themselves to me, saying, Go thou out, and all the people that is at thy feet, and after that I will go out, — Whom thou leadest, Sept. — Ask me which is with thee, Onk. Ar. — Worship me, Ar. Syr. Vulg. which sometimes so render the Hebr. word. Wherein,

1. He foretells the case will be altered, and that those Nobles of Pharaoh, who together with himself were taunting at him, and the God of Israel, and hitherto had dared 9. plagues, yet now at last should yield, and that in 4. expressions,

1. They should come down to him, he was resolved to come at them no more.

2. That they should cringe and bow to him, who were usually taunting and despising him.

3. That they should desire him and Israel to be gone out of their coasts having felt God's hand.

4. That upon this he was resolved to go, and not before, Then will I go out.

2. The event concerning Moses, And he went out from Pharaoh in heat of anger, Onk. Sam. to the same. — With vehemency of anger raised for him, Arab. — With great anger, Sept. — To angry, Vulg. 〈 in non-Latin alphabet 〉 , Septuagint. Herein are related,

1. The daparture of Moses having done his last message from God to Pharaoh, he now tells him before he departs, what would be the event of this last plague, and withal giveth Pharaoh his desire and goeth away from him.

2. The manner of his departure, it was with rage and burning anger against such hardn • d and incorrigible sinners; this meek man was enraged with these hardened persecutors, and flung away in fury.

Quest. Did Moses well to be so angry?

Answ. Yea. 1. The principle of it was the zeal of God. 2. The object of it was the most mischievous pride, obstinacy and rebellion against God, and cruel persecution of the Church. 3. The end of it was God's glory in in scorning the scorner.

Learn we hence.
• D. 1. God's instruments having done his message in his name, may well mind the event to enemies & themselves.
• D. 2. Divine vengeance will make them come to his Servants, who have discharged them their sight.
• D. 3. Brow-beating persecutors may be made to stoop and bow to God's despised Servants.
• D. 4. Powers that hold the Church captive may be forced to desire their departure full and free.
• D. 5. God's instruments will go and lead his Church from bondage, when he commands, and that victoriously.
• D. 6. Highest anger against sin becomes the best of God's Servants.
• D. 7. God makes his despicable instruments victoriously to scorn the powers that scorn him, Ver. 8.

3. The last event foretold is concerning Pharaoh, and that by God's own discovery to Moses. Wherein,

1. His sin is discovered, And Jehovah said to Moses, Pharaoh shall not hear you, Ar. Vulg. to the same, — Will not acquiesce in you, or yield to you, Onkelos.

1. The discoverer of this sinful event is Jehovah.

2. The subject to whom it is discovered is Moses, that he might not be discouraged.

3. The sinner and the sin discovered Pharaoh shall not hear you, that is, so as to believe this plague will come upon his first born; he will regard none of your words, he will by unbelief reject you and me.

2. God's end in suffering and ordering this sin is discovered, That my wonders may be multiplied in the land of Egypt, Sam. Ar. Vulg. to the same, — That I may multiply my signs, &c. Sept. Onk. Syr. In general, the end is the manifestation of God's glory in his judgments upon such prodigious sinners.

1. The matter to be manifested, God's prodigious and wonderful signs of vengeance, his monstrous plagues and unheard of judgments.

2. The manner of manifestation, by multiplication of them, sending one wave or billow upon the neck of another, even to tenfold partial plagues, and then the sweeping vengeance at the red sea.

3. The place of this manifestation, the land of Egypt, from Pharaoh on the throne, to the captive on the dungeon; this God was resolved to make the stage or theater of his vengeance, for a memorial to unbelieving hardened sinners, Ver. 9.

3. The means of bringing such prodigious vengeance upon such sinners is reported, which was the ministry of Moses and Aaron, And Moses and Aaron did all the wonders before Pharaoh, Readings do agree: Wherein is related,

1. The Ministers by name, Moses and Aaron.

2. The work of their ministry, they did all these prodigious things commanded them from the first to the last.

3. The presence wherein they were done. In the eyes of Pharaoh: they did them signally before him, but God did really and effectually; yet all these done in the sight of such a sinner, are an occasion to him of greater unbelief.

4. The judgment spiritual, which God notwithstanding in justice bringeth on him, And Jehovah made strong the heart of Pharaoh, and he sent not away the sons of Israel out of his land, — The Lord hardened. &c. Al readings agree. Here,

1. The Judge, Jehovah himself.

2. The subject of the judgment, in general Pharaoh, and in special his heart.

3. The judgment itself hardening, stiffning, making it obdurate and stubborn, not by infusing evil, but in justice giving him over to his own hearts lust, and to be hardened by Satan.

4. The fruit of this judgment, the further oppression of God's Church. He would not send Israel away, but hold them captive. Thus far is the word of warning about the tenth plague, and the events thereof foretold.

Which teacheth us.
• D. 1. God foreseeth, and sometimes maketh known that wicked sinners will not hear his Ministers sent to them.
• D. 2. Such refusal of the wicked to hear God's Word foreruns usually some strange plagues.
• D. 3. God sometimes aims at the multiplying of prodigious judgments upon multiplied unbelief.
• D. 4. God makes the Theatre of his vengeance where he pleaseth.
• D. 5. Egypt's prodigious sin and vengeance are made exemplary by God to all ages. V. 8.
• D. 6. God's Ministers do but his work and deliver his word, and sinners harden themselves by the same.
• D. 7. Ocular demonstration of God's strongest plagues will not persuade sinners to belief.
• D. 8. Upon such willful hardening against his word, God justly hardens to destruction.
• D. 9. Sinners hardened by God will do all the mischief they can against him and his people, Ver. 10.

CHAP. XII.

IN this Chapter is finished former head of the first general part noted in the first division of this Book; which was into 2 general parts,

1. The history of God's acts in Israel's deliverance from the first to the nineteenth Chapter.

2. The history of the Churches state in Covenant, &c. settled.

Hitherto we have received the history of many events and acts of providence tending to Israel's deliverance, we have the last here recorded, which is about the tenth plague, whereabout from Chap. 11. we have noted,

• 1. The warning of it. Chap. 11. from Ver. 1. to 8.
• 2. The issue of that warning. Ver. 8.9.10.

Now in order should follow the execution, but Moses inserts before it the history of God's preparing Israel for their deliverance, upon this last plague, from Ver. 1. of Ch. 12. to the 28.

3. Here then followeth, God's preparation of Israel to depart, which is done,

1. By God's charge to Moses thereabout. Ver. 1.20.

2. By Moses his charge to Israel. Ver. 21.28.

In the former we may again observe.

1. God's order in stating to Israel, their proper account of the year. Ver. 1.2.

2. God's charge to dispose them for deliverance by instituting for them a double ordinance unto their sanctification.

1. That of the passover. V. 3.14.

2. The feast of unleavened bread. Ver. 15.20.

1. God takes occasion before Israel's departure to instruct and settle them as to a special account of the beginning of their year, distinct from the Egyptian account, and that to carry the memorial of their deliverance, And Jehovah had said to Moses and to Aaron in the land of Egypt, saying. Ver. 1. This month shall be unto you the head of the months, this shall be unto you the first month of the year. Ver. 2. Readings agree. In this passage we may fitly consider,

1. The term of connection and, which is properly copulative to the order of the history related by Moses, but not denoting the order of time, as if it did immediately follow in event upon that which was last spoken; for so it did not, as we shall see hereafter.

2. The matter connected is God's institution or renovation of the Churches account of the year distinct from that observed in Egypt. Hereabout we may note,

1. The authority instituting and declaring it, Jehovah himself, the author of all time, and just disposer of the points of it unto creatures.

2. The trustees to whom God communicate's this institution to be made known unto his Church, these are Moses and Aaron.

3. The place whence this is first promulgated, it was in the land of Egypt, before Israel was departed thence.

4. The manner of discovery, it was by speech, Jehovah spake to them, saying, or indeed rather had spoken to them, in the preterpluperfect tense, noting some longer time past than the preter-tense.

5. The matter discovered by God to them, which is a double injunction concerning their new account of the year.

1. This month shall be or let it be the head of months. Herein consider,

1. The subject spoken of demonstratively, this month, the name whereof in the Hebrew is Abib. Ex. 13.4. and in the Chaldee Nisan. Nen. 2.1. This was about the vernal equinoctial usually containing part of our March and April.

2. The attribute spoken of it, and fastened upon it by God, it shall be to you my Israel, the head of months; therefore let it be so accounted by you; the nation of head, though it be rendered by the 70 beginning, and so truly often, as if it should note the order of the years beginning; yet it seems to note primacy and excellency of time here; it is the head, that is the chief and choice and best of months; which was made so of God by this present deliverance from Egypt, it was the best time of the year to them. So it seems most proper to note; for the next attribution seem's to note the order of beginning.

2. This shall be the first of the months of the year.

1. The subject is the same as before.

2. The attribute here is a term of order, which is, that it shall be the first of all the months in the year, that from thence the beginning of the year shall arise, and be accounted, the first of the 12 months, as to the Churches account.

Some Queries arise here,

Quest. When did Jehovah say this to Moses?

Answ. 1. Not on that day when he left Pharaoh; for the slaughter of the first born was to be that night. 2. Moses seems to insert all this passage from Ver. 1. to the 28 by a parenthesis between the warning and the execution of the 10 ^th plague, which so well he could not report before. 3. The injunction for preparing the Lamb for passover on the 10 ^th day of this month which was 4 days before, plainly showeth that God spake this to Moses about the beginning of the 9 ^th plague that they might have the Lamb in readiness on the 14 ^th which was the day wherein Moses parted away in wrath from Pharaoh, and so of great trouble in Egypt.

Quest. Was this the first time of making this the first month of the year?

Answ. About this interpreters are divided, some think this was the first institution of it as a memorial of Israel's deliverance out of Egypt. Others judge it only to be the restitution of the old account from the creation which by Israel's dwelling in Egypt was very much lost and forgotten. To this Junius and others incline, to the former many others. The matter may be undetermined without much prejudice, because computations of times are so uncertain among men and something obscure in sacred record. The reasons for a suppose'd restitution are,

1. Noah's opening the Ark the first day of the first month judged to be in the spring equinoctial. Gen. 8.13. If so, the account was before.

2. It is conceived that the Hebrews kept the same account, as the Chaldees from whom they came, who begin from the vernal equinoxe.

3. It stands with as great reason that God may restore a day or time for a memorial of mercy as well as make one; but this is certain, that God did make this month eminent for Israel's deliverance out of the house of bondage, therefore puts a title on it, to that of creation; if this were the first month from thence. And Christ also suffered for man's redemption in this month, wherein the passover was kept, he being the truth of it. John. 18.28.

It instructs us.
• D. 1. The method of God's Spirit is arbitrary in relating one thing before, and another after.
• D. 2. Jehovah usually hy his Ministers makes known his mind unto his Church.
• D. 3. God is pleased to order the Churches reformation sometimes in the place of their corruption. Ver. 1.
• D. 4. The ordering of months and years is proper to God.
• D. 5. To set one time before another and make it eminent for good is God's prerogative.
• D. 6. God is pleased to set a special account of time unto his Church. Ver. 2. And this may be demonstrated both in the law and Gospel, that it may know when to Worship him.

Now followeth God's charge to Moses about instituting a twofold ordinance to sanctify his Israel before its remooval at this time,

1. That of the passover. Ver. 3.13 •

2. That of unleavened bread. Ver. 14.20. Thus far God speaks in the former of these, we have to consider generally the institution of the second ordinance Sacramental to the Jews, even the passover, about which note,

1. The authority instituting, Jehovah himself, who commands his Ministers to speak his mind.

2. The ministers to whom this institution is first declared, Moses and Aaron, they receive it from the Lord.

3. The subject for whom this institution was made, and to whom it was now declared. The congregation of Israel, the Church of God settled among them, with a partition wall to all other nations.

4. The commission to the former Ministers, Speak ye to all the congregation of Israel, saying. Readings do most agree. The 70 read, speak thou, &c.

5. The matter in commission to be spoken is God's will about the institution of the passover in all the words following to the end of the 13 ^th verse. Wherein God's will is revealed.

1. About preparation of it. V. 3 4.5.

2. About administration and use of it. Ver. 6.13.

In the former we have to note these particulars,

1. The time of preparation named, In the tenth of this month, that is the 10 ^th day. Readings agree. This was the season now appointed to prepare the matter of this passover, whence we may see, that if Israel must begin this preparation on the 10 ^th day, then this was spoken by God to Moses and by him to the people at least 4 days before, therefore the order of words doth not here note the order of time. This day is memorable for Israel's going thorough Jordan. Ios. 4.19. And, as may be gathered, Christ on this day entered Jerusalem, to make out the truth of this passover. Joh. 12.1.12.

Quest. Why is it terminated to the 10 ^th day here?

Answ. 1. For time to prepare for this ordinance. 2. To type out what Christ fulfilled in it.

2. The will of God is here revealed about the substance of preparation, which is here twofold,

1. The principal and chief that must prepare this, noted under that title A man, that is, the chief ruling man, or head of the house and family.

2. The accessories that must join in this preparation, and for whom it is prepared, and that is expressed under the the notion for an house or household. This is also specified with a double proviso.

Quest. Why one for an household and not more?

Answ. 1. Not to multiply passeovers. 2. That the whole of it might be eaten that night. 3. Yet allowing enough for the greatest. 4. To fit the truth. Christ one sacrifice for the whole house-hold of faith.

1. That one lamb should be for one household which were sufficient for the eating of it. Ver. 3.

2. That if the household were too little for the eating of the lamb, then the next neighbors family was to be joined, and that care taken, that according to so many souls as were, the passover might be fitted for them. Ver. 4.

Quest. How many were enough for one lamb?

Ans. 1. Some say ten was the number appointed. It is likely. 2. Discretion was to guide in choosing a sufficient one. 3. The will of God is discovered about the matter of the passover to be prepared, and that in respect,

1. Of the kind of the creature, a lamb, or kid, of the sheep, or goats. Ver. 3.5. A little beast.

2. Of the quality, without blemish, perfect.

3. Of the sex, it must be a male.

Quest. Why a male, and that without blemish?

Answ. To signify Christ the truth, who was perfect in all. 1 Pet. 1.19.

4. Of the age, it was to be the son of an year, that is, of the first year; this is the more remote matter or remotely considered, for all this as yet makes it not a passover.

4. The will of God about the acts of preparation, which are here two,

1. Of separation from the flocks Ver. 3.4.5.

2. Of reservation, it was to be kept to the 14 ^th day. Ver. 6.

In the latter discovery of administration, note.

1. God's will about the subject of it, The whole Church of the congregation of Israel. Onkel. same. — All the multitude. Sept. Vulg. — Congregation of the Synagogue, &c. Sam. — All the people. Syr. — Turba caetus. Ar. They are much to the same purpose, but the whole Church of the congregation of Israel is to the letter. Where note,

That this universal subject must be distinguished according to the work of administration, as each was capable of its part; for all were not fit to kill, though all might have their several privileges about the killing of it; for it was killed for all the congregation of Israel, though not by everyone of it; the Church therefore generally is the subjectum cui, not the subjectum quod. Not all did minister in killing. For the head was to do it.

2. God's will about the administration of this ordinance which doth consist in divers actions.

• 1. In killing it.
• 2. In striking the blood on the posts.
• 3. In eating it.

1. About the killing of it God hath determined.

1. The time, Between the two evenings. Sam. — Toward the evening or sunsetting. Sept. Syr. Vulg. — Between the two settings. Ar. The afternoon, so the Jews divided because of several services which they were bound to do before sun set. This seems to be about 3 a clock with us in the afternoon; that is about the 9 ^th hour of the day, at which time Christ the true passover died also. See the agreement with the type and truth. Matth. 27.46.50.

Quest. Was this 4 ^th day the necessary time for this ordinance?

Answer. Yea, but in this case noted, when God dispensed with it. Numb. 9. ver. 11.

2. The action, They shall kill it. That is, cut the throat of the lamb thorough & thorough, and let out the blood with the life of it, which was also in way of sacrifice, though not by the hand of a Priest, as afterward the law required. So Christ our passover was sacrificed for us. 1 Cor. 5. ver. 17.

2. God's will in this administration is about striking of the blood, And they shall take of the blood, and give it upon the two sideposts, and the upper door posts upon the houses where they shall eat it. Sept. Onk. Sam. Syr. Ar. and Vulg. same.

1. The action commanded is twofold,

• 1. To take of the blood with a bunch of hyssop out of the bason, where it was saved, as Ver. 22.
• 2. To strike or sprinkle the two sideposts, &c. This doubtless was to be done by the head of the family or his order. This typed Christ's blood sprinkled.

2. The place was the houses, everyone of them, wherein the Israelites did eat the passover, and the special parts were the posts supporting the door, and the upper door posts, not the threshold. No blood to be trampled underfoot.

3. The next thing commanded in the administration is about eating the passover after it was slain and the blood sprinkled on the frontispice of the house, and hereabout now God commands,

1. The reason of eating it, And they shall eat the flesh in that night. Readings agree, i. e. about midnight after they could prepare and dress it, the night after the 14 ^th day; wherein God took his walk about Egypt.

2. The manner of dressing it to be eaten.

1. Negatively, Not raw nor sodden at all with water, or in seething sodden with water. Readings agree.

2. Affirmatively, Rost with fire twice recorded, ver. 8.9. Well setting out Christ his hot sufferings, and their speed.

3. The adjuncts to it, And with unleavened bread and bitter herbs shall they eat it. Or cakes. Ver. 39. — Unleavened upon bitterness's they shall eat it: Letter. Sept. Sam. Ar. Syr. Same. — With wild lettice. Vulg. no difficulty is in the words; in the letter these things are adjoined; of which the truth typed out was afterward manifested in Christ. 1 Cor. 5. v. 7.8.

4. The portion of it to be eaten, The head thereof with the legs thereof and with the purtenance or inwards thereof. Readings agree. The meaning is that the whole was to be eaten; And thereby is set out for us the whole Christ to be believed and injoied. Ver. 9. No piece-meal enjoying of Christ.

5. The proviso added.

1. Prohibitive, And ye shall let nothing remain of it until the morning. Readings agree. All must be eaten at that supper. It may note present enjoyment of Christ.

2. Corrective, And the remainder of it till the morning ye shall burn with fire. Readings to the same. This kept that from pollution; and may note the spirit of burning to consume all in us dissonant from God's truth. Ver. 10.

6. The manner of eating is with respect to the subjects partaking, and herein are two things,

1. The mode itself, And thus shall ye eat it, with your loins girded, your shoes on your feet and your staff in your hand, and ye shall eat it in haste. Readings agree. In the letter this noted readiness and speed in this ordinance to do God's will, as they were to be ready to depart from Egypt.

Quest. Why is it called a Passover?

Answer. Not from God's passing thorough Egypt but over Israel, sparing them in that judgment.

2. The reason added, It is the Lord's Passover. Readings agree.

1. Jehovah was the Author of it.

2. Jehovah was the end of it.

3. Jehovah's grace was the meaning of it. Therefore just was it that they should manage it according to his will. Ver. 11.

• 1. The subject is the lamb signal.
• 2. The attribute, the truth. Christ.

3. God's discovery of the reason of this institution which is expressly threefold,

1. The work of justice threatened that night on Egypt. And I will pass thorough the land of Egypt in this night, and will smite every first born in the land of Egypt from man even unto beast, and against all the God's of Egypt will I do judgment. Here is a double threatening,

1. Against the first born of Egypt man and beast.

2. Against the God's and Idols of Egypt who had been set up against him, death and destruction to both.

2. The being of God asserted, I am Jehovah. Which confirm's the judgment foregoing and the promise following; and withal warrants the institution of this ordinance thereupon. Ver. 12.

3. The promise of Israel's deliverance in Egypt's destruction expressed.

1. Signally, And the blood shall be to you for a sign upon the houses where you are. Readings the same. This is promised as a token to them for their comfort and assurance;

2. Litterally, and that is expressed.

1. Affirmatively, And I will see the blood and will pass over you. Syr. and Sam. the same. — Will protect. Sept. — Will pity you. Onk. My Angel shall see and pity you. Ar.

1. God seeth the signal.

2. He passeth over in mercy his poor people.

2. Negatively, And the plague shall not be upon you to destruction in my smiting upon the land of Egypt. Sam. Sept. to the same. — Death to destruction. Syr. Onk. — Destroying plague. Ar. Vulg. This was God's discriminating grace to Israel, whereupon this passover was made the constant memorial. Ver. 13.

Quest. Were all these prescriptions always requisite to the right administration in this Sacrament?

Answ. 1. It is certain they were now necessarily requisite, and therefore must be performed. 2. Several things were not afterward in the law established, and therefore were occasionally enjoined at this time; as the taking it up the 10 ^th day; which the law afterward mentions not, neither these circumstances of eating it with loins girded, &c. For the law required them not; and Christ himself did not so observe all. 3. All therefore that by the standing law was required, that was necessary to make the lamb the proper matter of this ordinance and to keep the administration pure.

And teacheth us.
• D. 1. God's sovereignty only can give power to ordain Sacraments, so doth he to Moses.
• D. 2. Ordinances are appointed for the good of all in the Church but not to be ministered by all.
• D. 3. Set days or times for duties can only be constantly appointed by God.
• D. 4. Special applications would God have persons and families to make of one true passover, by many signals.
• D. 5. God leaveth to prudence some smaller circumstances in worship, which nature and reason may judge sit. Ver. 3.4.
• D. 6. Legal perfection in the lamb for passover teacheth necessity of truest perfection in the true passover.
• D. 7. God's will determine's the kind of creatures for passover, which represent the true. Ver. 5.
• D. 8. In straits of time God may command some actions of worship which after law binds not unto. As to keep from the tenth to the 14 ^th day which was not enjoined in the law afterward.
• D. 9. God's privilege it is to injoin or dispense with times of his passover. Numb. 9.
• D. 10. The Church may be said to do that, which by some ministers is done for them.
• D. 11 Killing must pass upon the passover signal and real.
• D. 12. The passover signal and real is an evening sacrifice sweet to God. Ps. 141.2. Ver. 6.
• D. 13. Passover-blood must be sprinkled to give benefit unto the Church.
• D. 14. Passover-blood must not be on the threshold, but upper place.
• D. 15. Houses in the law but souls in the Gospel must be sprinkled with blood. Ver. 7.
• D. 16. The night of death to enemies God maketh the night of feasting to the Church.
• D. 17. Passover-feasting must carry sense of unsavorines and bitter bondage to sin. Ver. 8.
• D. 18. Passover-nourishment must not be taken rawly nor strangely dressed, but as ordered by God.
• D. 19. The whole passover must be eaten at all times appointed to have a full blessing. Ver. 9.
• D. 20. No reserves will God have either to defile his ordinances, or superstitiously to abuse them.
• D. 21. God's fire must consume anything of man's reserve from duty required by God. Ver. 10.
• D. 22. God's rules must qualify persons at all times for his passover-communion.
• D. 23. Speed in use of God's ordinance must be used when God commands it.
• D. 24. Signalls have truly the very grace and truth of God attributed to them. Ver. 11.
• D. 25 God's destruction of his Churches enemies, and of the false God's is just cause of Passover feasting.
• D. 26. The consideration of God's being, destroying of enemies and saving his Church, calleth his to feasts. Ver. 12.
• D. 27. Signal blood in passover is comfortable, and helpful to faith to look upon.
• D. 28. God seeth and answer's his own signs, and will spare his people in destroying sinners. V. 13.

4. The last thing added to this administration is an injunction from God to perpetuat this service, And this day shall be to you for a memorial, and ye shall feast it a feast to Jehovah throughout your generations; it is an everlasting statute, ye shall • estivally keep it, or by a statute of eternity. Onk. to the same. Sept. 〈 in non-Latin alphabet 〉 . — Ye shall celebrate a feast, &c. By an eternal decree. Sam — Make it an everlasting law. Syr. — Celebrate in it a solemnity to God, &c. By eternal constitution. Ar. Ye shall celebrate by a perpetual worship. Vulg. In these we have a double statute concerning this ordi • ance of the Passover,

1. The first respect's time past, And this shall be unto you for a memorial All readings agree in this, wherein the use of this ordinance is made memorative to keep in remembrance the literal deliverance of the Church from the Egyptian bondage; and this figurative unto deliverance from Egyptians spiritual bondage and hell.

2. The second statute respect's time to come, Ye shall festivally feast it. &c. Wherein note,

1. The injunction, ye shall feast the feast to Jehovah.

• 1. Subject, ye.
• 2. Act, feast.
• 3. Term, Jehovah.

2. The subject enlarged, ye in your generations.

3. The authority fastening this, it is by statute.

4. The duration of it, is by an everlasting statute.

Q • est. Was the passover to endure forever?

Answ. 1. Not simply forever. 2. It was for • he ever of their generations, which had an end. 3. It was for the ever, until the true passover was revealed. 4. In him, as the truth it is perpetuated, so long as God hath a Church on earth, for in him it is perfected.

And by it instructs us.
• D. 1. Sacramental times and ordinances are monuments of mercies past.
• D. 2. Such ordinances are made for future observation and ben • fit of souls in Christ.
• D. 3. Passover-ordinances are feasts and joyful repasts with God.
• D. 4. Jehovah is the end terminating all passover-festivals, signal and real.
• D. 5. Succeeding generations should be made better by posseover-injoiments.
• D. 6. God's statute giveth forth a durance of passover-comforts forever. Ver. 14.

2. The next charge of God to Moses is about another festival ordinance, which, how ever nearly adjoined to the passover, yet was an ordinance distinct from it. This was the feast of unleavened bread for 7 days, by the observation of which also, God would have Israel sanctified and their deliverance from Egypt perfected. Within the compass of them, for on the seventh day following, it is gathered, that Pharaoh and his host were drowned in the sea, and on the same day Israel sang to God. as Ch. 15. Jun. Anal.

In the whole tract about this, we may observe, from Ver. 15. to 20 ^th these particulars,

1. God's commandment about the matter of this duty expressed several times

1. Seaven days shall ye eat unleavened (cakes) as is expressed. Ver, 39. Even the first day ye shall make to cease the old leaven out of your houses. Ver. 15. Sept. Onk.

2. In the first on the 14 ^th day of the month, at even • e shall eat unleavened (cakes) unto the 21 ^th day of the month at even, Ver. 18. — The 14 ^th day beginning. 70 which was at even before. — In the month Nisan. Onk.

3. Seaven days old leaven shall not be found in your houses. Sept. Onk. Ver. 19.

4. Ye shall not eat anything leavened in all your habitations, ye shall eat unleavened bread, or cakes. Ver. 20 Sept. Onkel. The same. In all which we have the same law expressed, wherein may also be considered.

1. The law itself delivered two ways,

1. Affirmatively, Ye shall eat unleavened cakes. Ver. 15.17.

2. Negatively, and that in two particulars,

1. That leaven be not found in the houses of any of them. Ver. 19.

2. That leaven be not eaten by any soul among them. Ver. 20.

2. The time and space of this observation, expressed also two ways,

1. Generally, seven days shall this be observed. Ver. 15.19.

2. Specially, by the beginning and end, the first and last of those seven.

Quest. Why was this feast to be kept seven days?

Answ. 1. God's will was sufficient to terminate it to this time. 2. In these day's God wrought out full deliverance for them. 3. As their temporal deliverance from Egypt was by a weeks memorial; our deliverance from spiritual Egypt and hell deserves and requires, as this types out, all our time.

1. The beginning was the 14 ^th day of the first month at even when they killed the passover, which was the entrance upon the 15 ^th day as to their account.

2. The end was the 21 day of the same month at even; which begun the 22 from the first to the 7 ^th was it to be stricty observed. Ver. 15.18.

2. God's command as to the form of this ordinance which was to be an holy feast, And in the first day there shall be a convocation of holiness, and in the seventh day a convocation of holiness, shall be unto you, no work shall be done in them: only that which shall be eaten of every soul, that only shall be done by you. — And the first day shall be called holy, and the 7 ^th day shall be holy to you, no servile work shall be done in them, besides what things shall be done for every soul, &c. 〈 in non-Latin alphabet 〉 Sept. — An holy solemnity, &c. to the which. Hebr. Onk. Sam. agreeth. — The first day shall be solemn, and holy, and the seventh, &c. Syr. — The first day shall be an holy name, &c. Ar. — Holy solemn and venerable, &c. Vulg. In general this feast in the whole was intended for sanctification, and therefore the two extreme days, the first & the last are specially sanctified. Herein we have to note these particulars,

1. The law affirmative for the sanctification of the two days, There shall be in them a convocation or assembly of holiness, that is an holy assembly as the adjunct, or an assembly to sanctify God, as the end, or an assembly for holiness to be sanctified in the use of holy ordinances, as the object.

2. The law negative, No servile work must be done therein. Not common services.

3. The law exceptive which provide's that labor only to be admitted, which was to provide food for every soul. V. 16.

Quest. Why were these two days appointed holy?

Answ. 1. God's will is sufficient reason for any of his appointments. 2. Yet as is probably conjectured, the first day which was the 14 ^th , the sons of Israel went out of Egypt, which was the first of their deliverance; and one the last day, which was the 21 ^th , Israel passed through the red sea, and the Egyptians were drowned and then the deliverance of Israel was perfected; for which they sang. Ex. 15. So it is conceived that on the 15 ^th day they came to Succoth, on the 17 ^th to Ethan, on the 18 ^th to Phi-hahiroth, where they stayed; on the 20 ^th Pharaoh and his host appeared, and on the 21t ^h Israel passed thorough the red sea and the Egyptians were all drowned. Jun. in Com. Hereupon therefore rationally, the times of the initiation and perfection of this deliverance for Israel were made holy days for memorial by God.

Quest. Was this liberty allowed only to these holy days; might they not provide meat on the weekly Sabbath?

Answ. 1. It is thought by some Jews they might not, from that of Exod. 16.23. 2. It is true they were forbidden to gather Manna that day. 3. But they were not forbidden to dress it, for had the portion for the Sabbath been baked the day before, it had been no miracle to have the manna preserved from corruption; which was God's signal work to discriminate times and duties. Ver. 16.

3. God's will is revealed about the reason of this command and feast enjoined, And ye shall observe the unleavened kakes (or the feast of them) because in the body of the day, or in the self same day, I brought forth your armies out of the land of Egypt, therefore shall ye observe this day in your generations by an everlasting statute; or statute of eternity, by everlasting covenant. Onk. — Ye shall keep this command, &c. I will bring forth your power, &c. Sept. Sam. Syr. and Ar. agree with Hebr. — Ritu perpetuo. Vulg.

1. Here we have the same command for matter and time and form twice inculcated.

2. The reason of it, God's present act of delivering the armies of Israel out of Egypt.

3. The subject to whom, Israel in all their generations.

4. The authority injoining, which is God's everlasting statute as was expressed before about the passover; that is, it was God's statute for them, so long as the Church was included within their generations Ver. 17.

4. God's will is here annexed about the penalty of transgressing this command, For everyone who eateth leavened bread even that soul shall be cut of from Israel. Ver. 15. For everyone that eateth that which is leavened even that soul shall be cut of from the congregation of Israel, in the stranger and in the home-born of the land. Ver. 19. Readings agree. — Perish, rooted out, cut of and the like, utterly destroyed. Sept. Herein are expressed,

1. The sin, eating leavened bread.

2. The subject, every soul, Israelite or stranger, that was a proselyte, and shared in the mercies of Israel.

3. The punishment, such must be cut off from Israel, and from the congregation of Israel.

Q. What is it to be cut off? 〈 in non-Latin alphabet 〉 .

Answ. 1. It is generally conceived by the Hebrews that it was a cutting of by death. 2. The word is rendered by some elsewhere a cutting off from communion, and here, V. 19. He shall be cut off from the congregation of Israel, which word verse the sixth with another is rendered the Church of the congregation. 3. Yet in some causes of high contempt of God and his ordinances, as God hath sometimes cut off by death some with his own hands, so he hath commanded in some cases such presumptuous sinners to be taken away from the earth by the Magistrate.

Quest. Is not this too heavy a doom?

Answ. 1. God alone is the judge of proportions in penalty. 2. The life of creatures is dear to God. He is not expensive of them. 3. sins of infirmity in this kind are not so dangerous. 4. Presumptuous comtempt of God both after past mercies, and when future salvation is held forth, and deserves it, what man must not justify God upon this account?

Learn we here.
• D. 1. Passover mercies and unleavened duties are joined together by the Lord.
• D. 2. God's full time must be kept in unleavened duties toward him. 7 days.
• D. 3. From first to last of God's appointment, leaven must cease and unleavened works be done. Ver. 15.17.18.19,
• D. 4. Vnleavened services are appointed as a feast to Jehovah. 1. Cor. 5.8.
• D. 5. Such festivals in type and truth are aimed by God to holiness.
• D. 6. Holy convocations are purely to sanctify the name of God and his people by holy duties.
• D. 7. None of man's own works must come in to interrupt God at any time.
• D. 8. God's strictest service denieth not daily food to his servants, but allows it. Ver. 16.
• D. 9. Days of deliverance by God should be days of unleavened feasting to him.
• D. 10. Memorials of such days are suitable to the generations of the Church.
• D, 11. God's statutes alone must make such time to be observed by his people. Ver. 17.
• D. 12. Having, and eating of leaven are both forbidden of God in sign and truth.
• D. 13. It is divine wisdom to fence his laws from being broken by penalties.
• D. 14. Cutting of from the Church from life and from heaven may accompany sin against God's command of unleavened feasting both in type and truth. Ver. 15.19.

2. The next help for Israel's preparation to depart from Egypt is the charge which Moses gave to them, which with the issue of it is contained from Ver. 21. to 28, Wherein these things occur,

1. Moses converse with Israel about it. Ver. 21.27.

2. Israel's deportment upon the same. Ver. 27.28.

1. In the former, these particulars are obvious,

1. The charge about preparing and killing the Paschal lamb.

2. The charge about sprinkling blood. Ver. 22.23.

3. The charge for perpetual observation. Ver. 24.27.

To the first. In this charge we have to note,

1. The accersion of the elders by Moses, And Moses called for all the elders of Israel. Sam. Onk. 〈 in non-Latin alphabet 〉 Sept. Elders of the sons of Israel. Syr. Vulg. — Sons of Israel. Ar.

〈1 page duplicate〉 〈1 page duplicate〉

1. The term of connection here knits the obedience of Moses unto God's command.

2. The matter connected immediately, is his call of assistants, wherein,

1. The power calling, Moses deputed of God, as we read before. V. 3.

2. The parties called, The elders of Israel, who were not so styled for age as for place, being the heads of the tribes.

3. The call itself was a convocation of them to come unto him.

Quest. Why did he call for these?

Answer. 1. For assistance in so general a work▪ as his orders before directed him. 2. For convenience he called no more but these, that might speak to all the families under them, which was not possible for Moses himself to do.

2. The charge which he giveth them about the Passover, which is twofold though here joined,

1. A charge for preparing it, Draw out & take for you the little beast, the lamb or kid for, or according to your families. Sam. same. — Go and take a lamb for yourselves according to your kindreds, Sept. Vulg. — Of the sons of the sheep by your families, Onk. — Quickly take for yourselves sheep, &c. Syr. — Arise and take to yourselves sheep, &c. Ar. Here we have to observe these terms,

1. The act commanded, twofold,

• 1. Separation from others, Draw out.
• 2. Reception for God's use, Take it. i. e. Sequester from common to spiritual use.

2. The object, a little beast of sheep or kids, here it notes not an individual, but the creature in its kind designed to his use. This lamb or kid spoken of. Ver. 3.4.

3. The subject for whom this was to be taken, For yourselves. All you seed of Israel.

4. The regulation of the work, according to your families, that is so fitted for the eating of it by a convenient number, as Ver. 4.

2. A charge for execution, And kill the passover, Sept. Onk. Sam. Syr. Ar. Vulg. the same.

1. The act here, is the first, about administration, which was killing or sacrificing, cutting the throat of lamb or kid, and letting out the blood into a bason.

2. The object of this act is figuratively expressed, the passover; now this was God's act in passing over the houses of the Israelites in his slaughter of the Egyptian first born; this could not be slain; but this is metomymically applied to the lamb which was the signal of the promise, which God made to pass over them which is a sacramental expression and is usual with God's Spirit in the Scripture, sometimes calling the sign by the name of the thing signified, as here; and sometimes attributing to the truth the name of the sign, as 1. Cor. 5.7.

Quest. Were these actions of preparation and execution charged together?

Answ. Surely we must presume, and that on good ground, that Moses gave his charge to Israel according to God's charge unto him; which though given together at one and the same time; yet the work of preparation was to be done on the 10 ^th and the execution upon the 14 ^th day, which was the express charge of God to Moses. Ver. 3.6.

We observe hence.
• D. 1. Faithfulness in God's Ministers binds them to present obedience and discharge of trust. Connect.
• D. 2. Instruments called of God to rule and teach the Church may call others to assist.
• D. 3. Multitudes of souls cannot be informed of God's will, without order in some over them to guide them.
• D. 4. Commands from God to heads of families reach to all under them. Eldership is needful.
• D. 5. Preparation to and execution of God's laws for Worship must be observed in his time.
• D. 6. Passover-preparation and administration must be made by God's rule. Ver. 21.

Now followeth the charge of Moses about the sprinkling of blood according as he received it, wherein we have,

1. The command from God repeated and amplified for their understanding. ver. 22. Herein,

1. The charge about sprinkling the blood, And ye shall take a bunch of hyssop, and shall dip in the blood which is in the bason or vessel, and ye shall make it touch or come to the upper door post and to both the side posts of the blood which is in the bason. Onk. Sam. Syr. Ar. the same. — Of the blood of the door, Sept. — Threshold. Vulg.

1. Here we have specified the instrument of sprinkling, a bunch of hyssop; however this word be controverted among the Hebrews, the Apostle so expresseth it Heb. 11.28.

2. The actions commanded.

1. Dipping the hyssop into the blood in the bason.

2. Striking it upon the upper lintel and two side posts.

2. The charge of keeping close within doors, And none of you shall go out of the door of his house until the morning. Readings agree. This was implied in God's charge to Moses, but he expresseth it more punctually to Israel, that they might not rush upon the destroyer. Ver. 22.

Quest. Why doth God so confine them to the house now?

Answ. 1. God could save anywhere, his power is not limited. 2. God chooseth this course to save them, from the destroyer, as fit and rational when no more extraordinary course was necessary.

2. The reason of this charge he giveth, as God gave him, For Jehovah will pass through to smite Egypt, and he will see the blood upon the upper door post, and on the two side posts, and Jehovah will pass over the door, and will not grant the destroyer to come into your houses to smite. Sam. Vulg. to the same, Sept. same. 〈 in non-Latin alphabet 〉 . And the Lord shall be revealed, &c. and will have mercy on the door, &c. Onk. Syr. — On him that is gone into it. Ar. It is the same reason which God gave. Ver. 12. and 13. Herein note,

1. God's passage over Egypt to destroy.

2. God's pass over to Israel for salvation. This discrimination of God's motion among his enemies and to his Church is the reason of his command for sprinkling blood. Ver. 23.

Learn we.
• D. 1. In passover-sacrifice blood sprinkled must he used to apply its virtue.
• D. 2. Faith is the true bunch of hyssop to sprinkle souls with passover-blood. Ps. 51.7.
• D. 3. Dores and posts are sprinkled only with respect to souls within—.
• D. 4. Such as expect God's salvation must keep in that place where God will give it. Ver. 22.
• D. 5. God hath his pass of vengeance as of mercy, as he pleaseth, a thorough pass to kill, and an overpasse to save.
• D. 6. God's eyes are upon his signals of Covenant, when obediently observed for good.
• D. 7. No destroyer can smite until God grant a commission to him. Ver. 23.

3. The next charge of Moses is for a perpetual observation of the passover-ordinance, and all its attendants such as he received from Jehovah. ver. 24.27. Herein we may note,

1. The command for observation, and that two ways,

1. Generally to all Israel without respect to place, And ye shall keep or observe this word or thing for a statute to thee, and to thy sons forever. Sep. same. Pactum. Onk. Sam. — And this law. Syr. — Keep this command. Ar. — L • gitimum. Vulg. from Sept. Here occur to observation these terms,

1. The subject of this charge, ye and your posterity, as the Church of God then surviving.

2. The injunction, which commands these particulars,

1. A duty, to observe this thing, i. e. the whole will of God about the • east of passover, and unleavened bread, this must be kept.

2. The specification of it, by statute, it is not a work to be done arbitrarily, but upon God's statute, so it is said, keep it as an ordinance or statute; that which God command's.

3 The duration of it, forever must this be kept i. e. for the ever of that Church-state; for longer it could not continue. Ver. 24.

2. Specially is this commanded with respect unto a special place, And it shall be when ye come into the land which Jehovah will give you, as he hath spoken, then ye shall keep this service, Sept. Onk. Worship service. — This worship in this month, Sam. Syr. Ar. — These ceremonies. Vulg. Herein are obvious,

1. The accomplishment of a promise supposed.

1. The promise supposed, Jehovah spake it.

2. The performance supposed, Jehovah will give it you.

3. The supposition supposed, When ye come to that land.

2. A duty enjoined thereupon. That ye shall keep this service. i. e. in that land ye shall observe this ordinance of worship.

Quest. Was all that to be observed which was here given in charge?

Answ. 1. Not these of sprinkling blood and keeping within doors, for these and some others concerned this time only. 2. All other things about this ordinance confirmed by the law. Num. 9. were observed in their generations.

Quest. Were they not to observe this until they came into the land of promise?

Answ. Yea they did keep it in the second year after they came out of Egypt by command. Num. 9.

2. After this it is not read of their keeping it until their entrance into Canaan by Joshua. Chap. 3.10.

3. Both this and circumcision were long intermitted, and the cause likely might be Israel's temptations and God's wrath as to the time appointed.

This informeth us.
• D. 1. God's redeemed Israel are bound to observe his statutes.
• D. 2. All that God's law require's must be returned to him without failing in anything.
• D. 3. Posterity are engaged to observe God's will, as well as surviving souls, forever. Ver. 24.
• D. 4. God's word is the rule of his performance to his Church for Canaan in type and truth.
• D. 5. God's performance is exact according to the word that he hath spoken.
• D. 6, God's promise performed engageth souls to observe the duty commanded. Ver. 25.

2. Direction for observation of this in due manner as to posterity: where we have also to note,

1. A case supposed, And it shall be when your sons shall say unto you, what is this worship? Septua. Onk. Syr. Ar. — Service, Sam. — Religion, Vulg. Herein note,

1. It is supposed that posterity must be informed about this matter.

2. It is supposed that souls may question the service now enjoined, Ver. 26.

2. A resolution provided, And ye shall say, or then, It is the Sacrifice of the Passover to Jehovah, who passed over the houses of the sons of Israel in Egypt, when he smote the Egyptians, and delivered our houses, Sep. Vulg. Sam. same. — The Sacrifice for mercy, Onk. — Of propitiation, Ar. — When God was propitious, &c. Syr. Here note,

1. The nature of this ordinance described, It is the Sacrifice of the Passover to Jehovah.

1. The general nature, a Sacrifice, herein was propitiation held out in type; Christ being the truth.

2. The special nature of the Passover Sacrifice, which is a Sacrament as well as a Sacrifice.

3. The object of all terminating it, Jehovah.

2. The reason of it, which carrieth two branches,

1. Smiting the Egyptians, the Churches oppressors.

2. Saving Israel in the midst of all dangers, delivering them and their houses from the Destroyer.

Ques. Were parents to expect their children's asking?

Answ. 1. That may not be conceived, for nature taught parents to instruct them first. 2. It imports children should be put in a way of inquiring after religion. 3. The sum is that parents should catechize children, and fit them for God's worship,

Quest. Why was this answer ordered?

Ans. To join doctrine, word, and instruction to signals, which maketh such to be Sacraments.

Quest. Were all these children admitted?

Answ. Not all, but such as did understand the ordinance and reason of it; as may be reasonably gathered from hence, that God would have them instructed so soon as they were capable of observing these Ordinances of God.

Note we hence.
• D. 1. God's wisdom foreseeth the succeeding generations of his Church, and provide's for their instruction.
• D. 2. It is accounted meet by God that children should ask and receive instruction about his holy Worship.
• D. 3. It is God's mind that from infancy the children of the Church be taught to serve God with understanding, Ver. 26.
• D. 4. Parents are bound to know the nature of God's ordinances, and to teach their children.
• D. 5. The doctrine of Sacraments must be declared, as well as the signals used to make them true.
• D. 6. In the Passover was a Sacrifice for propitiation as well as a sacramental memorial.
• D. 7. Deliverance from wrath and destruction is the full blessing of the Passover in type and truth.
• D. 8. Jehovah must terminate all Passover Worship, legal and evangelical.
• D. 9. Not only Worship, but the reason of it, must be known by all that will give God reasonable service, Ver. 27.

2. The next thing obvious is Israel's return to the charge of Moses, which is evident in two heads,

1. In their worship of God and thankfulness to him, And the people bended the head; and bowed themselves, Hebr. Samar. — Bowing down worshipped, Sept. Onk. Vulg. — Bowed their knees. and worshipped the Lord. Ar.

1. The subject of this return is said to be the people, that is, such of them who heard of this command of God unto them.

2. The return itself, which was the glorifying God upon the account of all these discoveries. Wherein note,

1 The matter of it was divine worship and adoration, expressed unto Jehovah.

2. The manner of performing it,

1. In faith, they eye God in it.

2. In humility, bowing souls and bodies.

3. In integrity, worshipping God with the whole man, Ver. 27.

2. In their obedience, And the sons of Israel went away, and did as Jehovah commanded Moses and Aaron, so did they, All readings agree.

1. The term of connection knits obedience unto worship.

2. The matter connected, Israel's obedience, where are,

1. The subject, the sons of Israel, Members of the Church.

2. The object of this obedience, Jehovah, who gave law and command unto Israel.

3. The rule of obedience, God's command to Moses and Aaron, they went away with dispatch, and

4. The obedience itself, they did the will of God in all things commanded about the Passover and unleavened bread fully.

We observe.
• D. 1. Worship of God in faith, humility, and integrity, is the fittest way of expressing thanks to him.
• D. 2. God's revelation of grace in providences & ordinances deserve praise from his people.
• D. 3. Worship of God and obedience to him are well coupled, Ver. 27.
• D. 4. Dispatch in obedience is very requisite in God's Israel.
• D. 5. Sons of Is • ael are fit to give worship and obedience, & Jehovah only to receive it.
• D. 6. Obedience and worship must be regulated by God's Word only.
• D. 7. As God gives to Ministers, so the Church must receive, & do exactly, Ver. 28.

4. In this history of the tenth plague threatened to Egypt, we have the execution of it reported, Ver. 29, 30. Wherein we have to note,

1. The history of the execution itself, And it was at midnight, and Jehovah smote every first born in the land of Egypt, from the first born of Pharaoh, that was sitting on the Throne, unto the first born of the captive which was in the house of prison, and every first born of the beast, S • pt. Sam. Syr. Ar. Vulg. same, — Killed, &c. Who was to sit on the throne of the Kingdom, Onk. — The word of the Lord killed, Targ. Jonothan. — In the house of prisoners, Onkelos. Here the execution answered the threatening as it was foretold, Chap. 11. ver. 4.5. Wherein these terms are obvious,

1. The time of execution, And it was in the midst of the night. The secure time for sleeping, the dark time, the unexpected time, Matt. 25.5.6. 1. Thess. 5.1.2. Job. 34.20, God's time of advantage it was, his midnight visitation.

2. The execution itself, wherein we may note,

1. The author of it, Jehovah by his destroying Angels; the action is here attributed to him.

2. The act of execution, which is a smiting unto death; he killed or slaughtered.

3. The object of this execution set forth,

1. Generally, every first born in the land of Egypt.

2. Specially, three sorts expressed,

1. The first born of Pharaoh, sitting on the throne, or who was to sit on it.

2. The first born of the poor beggar, the captive in the prison house.

3. The first born of beasts, all were slaughtered in one hour. Ver. 29.

2. The narrative of the evidence of it by the impression made on Pharaoh, and the Egyptians testifying it, And Pharaoh rose up in that very night or he and all his servants, and all the Egyptians, and there was a great cry in Egypt, for there was not an house where was not a dead. Readings agree. — There lay not one dead; Vulg. Herein we have to note,

1. The rousing of Pharaoh and the Egyptians at midnight; destruction giveth them an alarm, and their beds cannot hold them, King, Princes and people; a sad night waking.

2. Their cry and howling all over Egypt; woe and alas to us, this is a doleful night.

3. The reason of it was, the evident execution universally made throughout Egypt, expressed exclusively or, by way of denial, there was not an house, where there was not in that hour, one found dead, an unheard of execution evidenced by their cry.

Quest. Was there but one dead in an house?

Answer. There might be all the first born, men, women and children.

Quest. Might not this be usually by common plague?

Answer. No, this was miraculous by God himself.

1. In singularity of it. None but the first born and chief of men and beasts were slain Ps. 105.16. Ps. 71.51. Ps. 135.8. Ps. 136.10.

2. In the universality of the execution on these only; in every house this execution was done were they where, and not one excepted.

It instructs us.
• D. 1. God's vengeance is as surely executed on enemies as threatened, when he hath secured his own.
• D. 2. Midnight-threatenings must have midnight-executions.
• D. 3. Jehovah himself will see that his judgments threatened be executed.
• D. 4. It is God's miraculous distinguishing judgment to kill the first born only.
• D. 5. King and beggar fare alike for sin in the time of God's vengeance.
• D. 6. Choise of beasts as well as men God striketh for man's sin. Ver. 29.
• D. 7. Vengeance makes a terrible rousing to the wicked from their midnight rest.
• D. 8. God's wrath makes the wicked howl in their midnight wakings.
• D. 9. It is God's eminent stroke when no house escapes without the slaughter of some. Ver. 30.

5. The events consequent unto the 10 ^th plague is the last thing noted in the history of it which begun with the 11 ^th Chapter; now the events were these,

1. Israel's egress from Egypt with the first days stage. Ver. 31. to 36. from Ver. 37. to the ver. 19. of Ch. 13.

2. God's moving with them to the second stage.

3. God's moving with them to their third stage. Ch. 13. Ver. 20.22.

4. God's ordering their fourth stage and events there. Ch. 14. Ver. 1.14 To Pihahiroth.

5. God's moving them thence through the red sea together with providences annexed, from Ver. 15. of Chap. 14. to Ver. 21. of Ch. 15. And also God's conducting them from the red sea unto the wilderness of Shur and therein to Marah. Ex. 15.22.26. All was to one stage.

6. God's conveying them from thence to Elim. Ver. 27.

7. God's carrying them from Elim to the wilderness of Sin with events there. Chap. 16.

8. God's directing their journey from Sin to Rephidim, with the providences there, Chapters 17.18.

9. God's guiding them from thence to the wilderness of Sinai, even to the mount of God with all the discoveries of God there, Chap. 19. and to the end of this book, wherein we have the delivery of God's Covenant which was the second general part observed in the first division of this book. Of these in their order.

To the first event Israel's egress out of Egypt to their first stage. Ver. 31.36. Wherein,

1. Their full dismission is given. Ver. 31.32.33.

2. Israel's preperation to march. V. 34.

3. Israel's spoil of the Egyptians at their departure. Ver. 35.36.

In the former of these we have to note.

1. The call to Moses, And he called for Moses and Aaron by night, and said, Call them, &c. Readings agree. Where are obvious,

1, The connecting this call and the consequent thereof unto the dread execution and its impression it follows speedily.

2. The call itself. Wherein observe,

1. The party calling. Pharaoh not by himself, but by his servants, Nobles and the like.

2. The parties called unto, Moses and Aaron, whom he had forbidden his presence upon pain of death, yet now is he forced to seek unto them, though it is probable they saw not his face anymore.

3. The time of calling, In the very same hour of the night when vengeance roused the Egyptians.

4. The manumission or license to depa • t. Wherein he giveth them;

1. Liberty for their bodies, Rise up, go forth from the midst of my people, both you and the sons of Israel. Readings agree. Here their persons are set at liberty from bondage and slavery in Egypt from the greatest to the least; you and yours go hastily.

2. Liberty of conscience, And go serve ye Jehovah as ye have spoken. Or according to your words, or go Woship, Readings are the same, Now he begins to yield God his due, and let his people worship him according to his will; the terrors of the almighty made him yield. ver. 31.

3. Liberty of their estates is granted, Also take your flocks and your herds as ye have spoken, Your sheep and your oxen. Readings agree. As ye desired. Vulg. Nothing of difficulty is here, but a free lic • nce is given Israel to go out with all their substance.

4. He makes petition for a blessing from them at their departure, And go and bless me also, Sept. Sam. Syr. Vulg. same. — Pray for me. Onk. — Cause me to obtain mercy. Ar. wherein note,

1, His connection of Israel's interest in God.

2. His sense of injury in detaining them.

3. His hypocrisy in desiring a blessing from them, for he sought nothing but present deliverance from death, being now terrified by God's mighty work. Ver. 32.

3. The urgency of them to haste out of Egypt, And Egypt was urgent upon the people, &c. Ver. 33. Wherein we have further to consider.

1. Their work, And the Egyptians were urgent or prevalent on the people, to speed or send them away out of the land. Readings are to the same purpose. Only variety of expressions; they forced, pressed, prevailed, put stress upon the people, even thrusting them out to depart from Egypt.

1. The parties urging, Egyptians, oppressors.

2. The parties urged, the people of Israel hitherto kept in slavery.

3. The urgency itself, they used a kind of violence by entreating and persuading.

4. The issue was to speed them out of the country. Ex. 11.8.

2. The reason of this urgency, For they said we are all dead men. Readings to the same. Some Rabbins add; within an hour we shall die, if these be not gone; the reason implies,

1. That they were sensible the detaining of Israel was the cause of the slaughter in their houses,

2. The terrible impressions of the fear of death upon their Spirits. Ps. 105.38.

3. The great desire of escaping this plague.

Which instructs us
• D. 1. Vengeance from God can make his rejected servants to be called for by his enemies.
• D. 2. Persecutors may invite, and the persecuted be invited by them, upon God's over ruling judgment.
• D. 3. Powers persecuting overpowered may command liberty to the persons of God's Israel, whom they have restrained.
• D. 4. As grace separates the Church from the world, so vengeance makes the world separate from God's Church.
• D. 5. God's prediction of the liberty of his Church exactly is performed in his time.
• D. 6. God can and will make worldly powers give liberty of conscience to his Church for worshipping of him, as God commands, and they desire. Ver. 31.
• D. 7. God at his pleasure freeth not only persons but estates and substance for his Churches comfort.
• D. 8. Persecuting powers by God's judgments may be convinced that God's Israel is a blessed, and a blessing people, so as to desire a part with them. Ver. 32.
• D. 9. God can make persecutors not only hypocritically willing, but urgent to set the Church speedily at liberty.
• D. 10. Apprehension of guilt injuring God's Church, and of death executed therefore by God, may force oppressors to speed Israel's deliverance. Ver. 33.

2. Now followeth Israel's preparation to be gone according to the urgency of the Egyptians, And the people took up their dough