An Exposition of Genesis

CHAP. XIII.

4. The next event at Succoth recorded is a double memorial of Israel's great deliverance from Egypt, being the great end of two special ordinances from the first to the end of the 16 ^th verse. In the whole we may note,

1. An additional ordinance which Jehovah appoints unto Moses about the first born, Ver. 1.2.

2. The declaration of Moses unto Israel concerning the main use or end of the two ordinances given by Jehovah upon Israel's egress.

1. The end of the feast of unleavened bread, Ver. 3.10.

2. The end of consecrating the males, Ver. 11.16.

1. Here is recorded God's institution of an additional ordinance unto the former of the Passover and unleavened bread which is the consecration of the first born unto God. Ver. 1.2. Herein we have to note,

1. The Author or Institutor expressed, And Jehovah spake unto Moses saying, Readings are the same, — He spake a speech. Ar. Herein note,

1. The term of connection, rendered and, then, also, coupling this work of God which followeth to that day and time spoken of in the last verse of the former Chapter. In the same day when God brought Israel out of the land of Egypt by their armies he also spake to Moses about this law of the first born, which was at their first stage in Succoth.

2. The matter connected is all that which followeth touching this law of the first born, wherein,

1. The Author or Institutor of it is Jehovah,

2. The first subject to whom this law was given, Moses, God's Minister to Israel and it was for them.

3. The way of giving it was by speech, Jehovah spake to Moses saying, Ver. 1.

4. The law or ordinance itself, Sanctify to me every first born which openeth, or the opening of every womb among the sons of Israel, of man and of beast, it is for me, or it is mine, Readings mostly agree, — Sept. — For all the wombs are mine. Syr. In this ordinance we have to observe these particulars,

1. The object or matter ordained, set out thus,

1. By its primacy or order in nature, the first born, and that by an apposition, the opening of the womb. i. e. that which first openeth and is the first fruit of the womb.

2. The boundary of it is among the sons or children of Israel, not among other nations.

3. The specialities of them, the first born of man, and the first born of beasts.

4. The universality of it, every first born that openeth every womb.

2. The act ordained, sanctify all these to me, which command injoineth the consecration of all these unto Jehovah, to be sacrifices unto him, in which he may take pleasure. Only this command is to be understood by the regulations following, Ver. 12.13. &c. The sum is, these were made holy to Jehovah by himself.

3. The reason of God's injoining Moses to sanctify these, is his claim to them, this is mine or for me, and therefore count it not common, but let it be holy unto the Lord. The fuller explication of this law I refer unto the repetition of it and enlargements to it. Only here answer these queries,

Quest. How are these first born to be conceived?

Answ. 1. The apposition of opening the womb plainly showeth, that the account must arise from the mother, that although a man have a first born by a former wife; yet the son that openeth first the womb of another wife is here also intended; and so Christ is reckoned the first born of the virgin; unto whom, we shall see hereafter, this law typically had reference.

Quest. What beasts were these?

Answ. 1. No wild creatures in the field. 2. Such as were clean, and which were more familiarly conversant among men, and fit for their use as is implied in being among the children of Israel, such are they intended here.

Quest. Why! doth God appropriate the first born? are not all his?

Answ. 1. Yea, all are his as the father or maker of all. 2. Yet all are not holy, nor consecrated to God's service. 3. It is at God's liberty to make what he will holy to himself. 4. God did this upon a special account, the destroying the first born of Egypt, and saving Israel.

And informeth us by it.
• D. 1. In the day of deliverance of the Church, God judgeth meet to give them ordinances.
• D. 2. Jehovah himself must be the author of all ordinances tending to his service.
• D. 3. God by his Ministers may make known his ordinances to his Church. As by Moses. Ver. 1.
• D. 4. God's immediate command only can make creatures and persons holy to God
• D. 5. The first born of man and beast God by his own prerogative made holy under the law.
• D. 6. It was not without a mystery that God pitched on the first born in the law. It was to Christ.
• D. 7. The first born indeed are God's portion properly in the world and he will have them holy. Ver. 2.

2. The declaration of Moses now followeth concerning the due end and use of these two ordinances for future times, when God should settle them in the land of promise. He begins with the Passover and unleavened bread, from V. 1. to 10 ^th & then proceeds to that of the first born, Ver. 11. &c.

1. Moses teacheth the true use of the feast of the Passover and unleavened bread. Wherein,

1. He remind's Israel of the first and present occasion or ground of its institution, Ver. 3.4.

2. He declares the mind of God for the future observation of the same, Ver. 5.6.7.

3. He instructeth them of the special use and end of this service to be observed, Ver. 8.9.10.

In the first of these which is the reminding of Israel of the first rise of this ordinance, we may note,

1. The address of Moses to Israel, And Moses said unto the people, Readings most agree, — The Lord said to Moses, Sam. Herein note,

1. The term connecting closeth the act of Moses with the injunction of God, and so he presently goeth to bespeak Israel, named here the people.

2. The work of this bespeaking them is to rub up their memories, and herein we may note,

1. The act charged on them, which is to remember, the word is singular in the Hebrew, but spoken to the people, and therefore is generally translated in the plural, remember ye, which word of charge carrieth in it,

1. A passive impression of present providences upon the seed of Israel then surviving.

2. An active work, of minding their children, and following generations of these things, and bringing them to remembrance.

3. A general work of obediential return to God, with respect to the works of his to be remembered.

2. The object pressed upon their memory, &c.

1. The very day of deliverance, Remember this day wherein ye came out of Egypt from the house of servants, Hebr. and Sam. same. — Of bondage, Sep. Onk. Syr. Ar. Vulg. The very time of deliverance from slavery of Egypt is chargeable on them to be minded.

2. The author of this deliverance, For by strength of hand Jehovah brought you out from hence, or with a strong hand. Readings herein agree.

Wherein are charged to memory,

• 1. The author, Jehovah.
• 2. The power whereby, the strength of his hand.
• 3. The effect itself, bringing them out.

3. The law hereupon formerly enjoined, And leavened bread shall not be eaten, Readings mostly to the same. — That ye should not eat leaven. Vulg. This also must be remembered by Israel in their generations.

3. The reason of this charge, which was the present mercy enjoined by Israel, This day came ye out in the month Abib. — Of new things. Sept. — Of new fruits. Onk. Sam. Vulg. — In the month of corn graining. Ar. — In the month of flowers, Syr.

1. Their actual deliverance. They were come out.

2. The day named, this, the 15 ^th day.

3. The month noted, that which was now made the first, called in Hebr. Abib, in Chaldee Nisan.

Quest. Is this Abib a proper or common name?

Answ. 1. Some make it common as noting the earing of corn, but then the month were uncertain, but here it was certainly known. 2. It was a proper name doubtless, which is given to that month named the first. Ch. 11.2.

Observe we hence.
• D. 1. God's commands and his servants obedience are sweetly united together.
• D. 2. Deliverance of the Church from Egyptian bondage is justly chargeable on their memory.
• D. 3. Jehovah the Author of deliverance is to be minded with his work, and power of doing it.
• D. 4. Remembrance of Jehovah carrieth with it mindfulnes of duty and service to him. Ver. 3.
• D. 5. Actual salutation requireth future remembrance of the Church.
• D. 6. Days and months of mercy are ordered by God to be remembered. Ver. 4.

2. The next thing declared is the will of God for the future observation of the feast of unleavened bread, wherein also that of the Passover is implied. This is declared, Ver. 5.6 7. Wherein we may note,

1. The time designed, And it shall be when Jehovah shall bring thee, Readings to the same,

1. The Author supposed, Jehovah.

2. The work supposed, the bringing Israel to the promised inheritance, declared first to Abraham.

2. The place of observation supposed set out,

1. By the inhabitants in present, The land of the Canaanites, &c.

2. By the donor and way of conveyance, Which he sware unto thy fathers to give thee, This was punctually named in God's oath to Abraham, Isaac and Jacob.

3. By the property of it, A land flowing with milk and honey, i. e. A land full of blessings.

3. The duty to be observed by the seed of Israel in this place and that expressed,

1. Generally, Thou shalt serve this service in this month, — Do this Worship Sept. — Celebrate this worship, Onk. — Do this work, Ar. Exercise this Worship, Syr. — Celebrate custom of holy things, Vulg. Samar. is as Hebr. Ye shall keep this service, as in Ex. 12.25. If this be generally taken it includes the ordinance of the Passover, as well as of unleavened bread, so the like speech seemeth to do in the former Chapter, Ver. 15. so here is neither delivered but the work and the monthly time for its observation, Ver. 5.

2, Specially the ordinance of unleavened bread is here declared and the command about it is twofold,

1. Affirmative which doth establish it in being,

1. As to the matter of it and that is doubled, Seven days shalt thou eat unleavened cakes, and again unleavened cakes shall be eaten seven days Ver. 6. and 7. Six days &c. Sept. and Sam. Other readings agree and both these read seven, Ver. 7 ^th including that which was for feast,

1. The matter of it was cutting unleavened bread, as before noted.

2. The duration of it, was for 7 days.

3. The necessity of it in this positive land.

2. As to the form of it, And in the seventh day shall be a feast to Jehovah, Readings agree. This festival to Jehovah was the very formality of this ordinance which in the last chapter we read was to be kept on the first and last of the seven days, ver. 16. It may be silenced here because probably it was included in the feast of the passover, which was on the first day; and that at least generally, expressed in the former verse.

2. The negative command enforceth this which is twice also repeated. 1. And no leavened thing shall be seen with thee 2. And no old leaven shall be seen in all thy borders. Readings mostly agree, some make it one command, as Syr. Ar. Vulg. same also, — No leavened thing nor leaven itself. This was opened Chap. 12.19. so far doth Moses by repetition declare the ordinance to be observed.

Quest. Did this forbid them to keep this feast before they came to Canaan?

Answ. No; 1. They did keep it, as is clear, Numb. 9.2. Their sin hindered them from keeping of it afterward.

Quest. Why doth Moses mention God's swearing here?

Answ. It is doubtless. 1. To confirm Israel's faith in the promise. 2. To give strong comfort and encouragement unto duty.

Quest. Why is this service so often repeated?

Answ. Surely. 1. It notes man's forgetfulness of his duty. 2. It carrieth in it God's carefulness to have his law impressed on the hearts of Israel.

And teacheth us.
• D. 1. Future times of God's mercy must be times for Israel's future duty.
• D. 2. The Canaanites shall once be abolished and Israel shall flourish.
• D. 3. It is good to consider God's oath to his Church for all good promised.
• D. 4. The remembrance of God's oath requireth service from the Church.
• D. 5. The Churches portion is a good portion. Ver. 5.
• D. 6. Repetition of laws is requisite upon dull hearts to make impression.
• D. 7. Vnleavened services spiritualized are excellent services for God. Ver. 6.
• D. 8. Where unleavened is commanded, leaven is forbidden. Grace asserted denieth sin. Ver. 7.

3. The end of repeating this law to be observed Moses discovers in the special use of it for after-ages, ver. 8.9.10. The use is threefold.

1. The instruction of posterity in the knowledge of God's works now manifest to Israel And thou shalt show thy son in that day saying because Jehovah did for me in my coming out from Egypt. Sam. Onk. same with Hebr. — 〈 in non-Latin alphabet 〉 , &c. Sept. — This is for that which God did for me, &c. Ar. — For this cause God did this to me, &c. Syr. Herein we may note, the use or mediate end of this service was to give occasion for instruction to their children, in three parts,

1. That Israel had been a bondman in Egypt.

2. That Jehovah by his mighty arm and wonderful judgments brought them out from thence.

3. That upon this account the feast of unleavened bread was ordained to them by God in their generations.

Quest. What is the force of that causal term. Because of that, &c.

Answ. 1. Some make it final to God's work of deliverance, that God saved Israel to do this service. 2. Others refer the proposition to God's work because of that which God did, this service was instituted to keep that redemption in remembrance with Israel, For the duty was not the end of this work of God, unless mediate, but the effect, the great end followeth in the next verse. Both may have a fair interpretation and be joined together, Ver. 8. The last is best.

2. The memorial of God, And it shall be to thee for a sign upon thine hand, and for a memorial between thine eyes, that the law of Jehovah may be in thy mouth, because with a mighty hand Jehovah brought thee out of Egypt, Readings agree in sense, — Before thine eyes. Sept. — With mighty power. Ar. Herein we have,

1. The great end of this ordinance proposed as a signal, and that by way of injunction, in two several expressions,

1. It shall be for a sign unto thee upon thy hand; wherein the use is made sacramental.

2. It shall be for a memorial for thee between thine eyes, or before them; this also is sacramental, we may put them both together and so read, this ordinance to be either a signal monument, or a monumental sign, of that Covenant which God made with Israel when he brought them out of Egypt: and this is enjoined so to be used as a sacrament, which is memorative.

2. The connection of this signal with the word, which makes a sacrament, That the law of Jehovah may be in thy mouth, that is by this signal united thereto, as God's Covenant, it may be confirmed and perpetuated in thee to be believed, and professed.

3. The reason of this institution, for with a mighty hand Jehovah, &c. This was the special rise of that sacramental ordinance at this time, which was typical to a greater redemption.

Quest. What mean this sign and memorial upon the hands and between the eyes?

Answ. 1. No superstitious things, as the enlarged phylacteries, for which Christ reproved the hypocrisy of the Pharisees, Math. 23.5. 2. God did for a time allow some visible helps, to keep his law in mind, Numb. 15.38.

3. God herein seems to resemble the things of his law to those more precious & ornamental things which men more choicely keep, as bracelets, and frontlets, Deut. 6. ver. 6, 8.

4. Here it is also ordained as a sacramental visible help, such as the Passover was to full obedience.

Quest. What is meant by the law of God being in the mouth?

Answ. 1. The whole Covenant of God delivered by Moses unto Israel, as we shall read hereafter. 2. The being in the mouth, is by truth of profession, arising from faith in the heart. 3. It carrieth the same spiritual work in it as in the Covenant of the Father with the Redeemer, Isai. 59. ver. 21. The Passover was the sacramental seal of this, Ver. 9.

3. The last use was to be an anniversary observation, And thou shalt keep this statute in its season from days to days, or from year to year, quotannis, Sam. Mont. Ar. — From year to year, Ar. Septuag. as Hebr. From time to time, Onkel. Syr. The sum of all is an annual constitution of this ordinance, for an anniversary remembrance of God's Covenant evidenced by redeeming his Church out of Egypt, as to the term of days it must note years. For

• 1. The Passover was but once in a year.
• 2. Days are so often used for years in the Old and New Testament, Gen. 4.3. Rev. 11.3.

Learn from it.
• D. 1. The instruction of children is a duty upon parents.
• D. 2. God command's continuance of ordinances for instruction of posterity.
• D. 3. The reason of God's ordinances must be understood by parents and children, Ver. 8.
• D. 4. Sacramental signs, and memorials of God, he is pleased to give his Church,
• D. 5. God would have these signal memorials at hand and before the eyes of his.
• D. 6. The Passover was a true sacramental sign and seal of God's Covenant.
• D. 7. By sacraments rightly used God's Covenant is confirmed on hearts and in profession.
• D. 8. God's mighty gracious, redemption is a just cause of such memorials. Ver. 9.
• D. 9. God's sacraments are his statutes and positive laws.
• D. 10. It is God's prerogative, to make anniversary memorials of his mercies. Ver. 10.

2. The next thing declared by Moses is the end of consecrating the first born unto God, ver. 11.16. Wherein more generally note,

1. The circumstances of time and place for this, ver. 11.

2. The law itself of the first born repeated, ver. 12.13.

3. The use of this institution, ver. 14.15.16.

In the first the same time and place are supposed for this duty as for the former, and almost expressed in the same words, save that the name of Canaanites only, is used instead of all other nations forenamed, and therefore there is no need of any further explication of this 11. verse. See ver. 5.

Quest. Did not Israel observe this law before they came into the land of the Canaanites?

Answ. Yea doubtless, God required the first born in present, and it was continually observed in the wilderness, rhe law therefore is not exclusive to other times, and places, but especially directs them to the right use and constant practice of this duty when God should give them rest.

Learn.
• D. The time and place of God's performing his word and oath to fathers and children, engage them in succeeding generations to give themselves to the Lord. Ver. 11.

In the second we have the law itself of separating the first born unto God repeated with an explication. Wherein we may observe,

1. The law generally expressed in these terms, Then thou shalt make to pass unto Jehovah every opening of the womb, Readings agree in sense, — Thou shalt separate everything that openeth the womb, Sept. Sam. Ar. Syr. Vulg, — Thou shalt cause to pass before the Lord. Onkel. Herein are considerable,

1. The subject of this law is Israel, everyone to whom God was pleased to give the seed of man and beast, Others are not here concerned.

2. The law itself for duty, wherein are expressed,

1. The object, every opening of the matrice; that is, every first born as it is expressed by the Syr.

2. The act, Thou shalt make it to pass over, thou shalt separate, as ours, and others, the burden of this phrase may be thus taken,

1. As it notes a passing from man's power to God's.

2. As passing under the rod, so separating, and sanctifying it to the Lord's use, Levite. 27.32.

3. As passing through the fire; so the sacrifice did; and so the passing of the first born is styled a sacrifice, Ver. 15. Numb. 18.17.

3. The end terminating this law is the same as the efficient of it, Jehovah himself; he made this ordinance for himself, Ver. 12.

2. The law is more specially explained,

1. Concerning beasts, and therein two rules given,

1. About clean beasts, And every opening being the emission of a beast, which thou shalt have, the males shall be for Jehovah, — Every thing that opens the womb of the herds, &c. Sept. — Thou shalt sanctify before the Lord. Onkel. — Consecrate Vulg. Herein note,

• 1. The order, the first that openeth the womb.
• 2. The sex, all that are males first opening.
• 3. The propriety, such as are a man's own.
• 4. The transferring of them, they must be passed over to the Lord, and become his, Ver. 12.

2. About beasts unclean, And every opening of an asse thou shalt redeem with a kid; and if thou wilt not redeem it, then shalt thou behead it, or cut off its neck or break it. Sam. Ar. same. — First born of laboring beasts, Syr. — Thou shalt kill it, Onk. Syr. Vulg. — Thou shalt change for a sheep, but if thou wilt not change it, thou shalt redeem it with money, Sept.

Herein we have two rules added about unclean beasts, under the instance of the asse.

1. That the firstling of an asse, and so of every unclean beast, must be redeemed with a lamb or kid, Numb. 18.15. The unclean by a clean creature. Where note,

1. God own's the first born of an unclean beast to be his due, and proper right.

2. He requireth the redemption of it, which is by putting a clean creature in its steed to be offered unto God; so the immaculat lamb is put into the place of sinners, and Christ made a curse, &c.

2. In case men will not redeem the unclean creature, the law appoints the decollation of it; and the cutting off the dogs neck, Isai. 66.3. It notes an opprobrious destruction of it.

2. Concerning man is the law opened, And all the first born of man among thy sons thou shalt redeem, All readings agree. Herein,

1. The order, the first born of man or Adam.

2. The sex, among thy sons or thy males.

3. The act commanded & explained, it must be sanctified to God by redeeming, not by killing, and the price of redemption was five shekels after the shekel of the sanctuary, and this was to be done at a month old, Numb. 18.15.16. Ver. 13.

Quest. Why doth God claim a propriety in unclean beasts?

Answ. 1. They are all his creatures. 2. The distinction of clean and unclean, was for man's use prescribed by God, but not set to himself. 3. God alone is the author of his own discriminations, & who can gainsay him? 4. God may intend that which he told unto Peter; that there was no man so unclean, but there might be an access for him unto God. Act. 10.

Quest. Were there no other rules given about the first born of unclean beasts, then what are here?

Answ. Yea. 1. That the first born either of herd or flock, which were clean beasts, must be seven days with its dam, and the 8 ^th day it was to be given unto God, Ex. 22.30. It was conceived to prevent deceit. 2. That the first born was to be excepted from other voluntary offerings, because this was God's already, Levite. 26.27. It was to prevent hypocrisy. 3. That the first born of the bullock must not labor, nor the firstling of the sheep be shorn before it be given unto God. Deut. 15.19. This was to prevent covetousness.

Quest. When and at what price were the first born of men redeemed, and was it after God took the Levites instead of the first born?

Answer. 1. At a month old they were to be redeemed. 2. The price of every head, 5 shekels to redeem. Num. 18.16. 3. The Levites were taken for God's service, yet the price continued upon the first born; as an acknowledgement that they were God's propriety, Num. 3.40.47. This was given to Aaron, Ver, 51. all this was mysterious and had its truth in Christ himself as the Spirit noteth, Luk. 2. v. 22.23.

And teacheth us.
• D. 1. Jehovah is the beginning and end of his own ordinances. He sets them for himself.
• D. 2. The Church must act these duties from God unto God himself.
• D. 3. All that God requireth must his people make to pass from them to him.
• D. 4. First born males of beasts God required in the Law for special use to himself, Ver. 12.
• D. 5 Clean and unclean among creatures is a distinction made by God for men, not for himself.
• D. 6. God hath a propriety in all creatures be they never so unclean.
• D. 7. God hath ordered redemption for unclean by putting the clean in their stead.
• D. 8. Vnclean unredeemed must be destroyed.
• D. 9. A price hath God set for man's redemption to gain a Church of the first born.
• D. 10. The law of the first born hath its truth and accomplishment in Christ Jesus. The first born of every creature. Col. 1.15. Ver. 13.

In the third general noted we have the end and use of this Law of the first born discovered as it concerned posterity, Ver. 14.15.16. Wherein note,

1. A supposition, And it shall be when thy son shall ask thee tomorrow, saying what is this? Sam. Onk. Ar. Syr. Vulg. same. — 〈 in non-Latin alphabet 〉 Sept. In it are,

1. The time supposed, tomorrow, which notes all succeeding time, as Heb. 13.8.

2. The thing supposed, which is the inquiry of posterity concerning this ordinance of the first born, what it is; or what it meaneth.

2. A resolution of this query returned, Then thou shalt say to him, &c. Wherein by way of answer are returned these things,

1. A declaration of God's delivering Israel from Egypt, By strength of hand Jehovah brought us out from Egypt, from the house of servants, or of bondage. Readings agree. Ver. 14.

2. A narrative of what Pharaoh did, And it was because Pharaoh hardened himself to send us away, Readings are to the same sense. He would hardly or with difficulty let us go.

3. A repetition of God's act upon Egypt's first born, Jehovah even slew every first born in the land of Egypt from the first born of man to the first born of beast, Readings agree.

4. A rendering of the reason of this work, Therefore I sacrifice to Jehovah all that openeth the womb being males, and all the first born of my sons I redeem, Readings agree. Herein,

1. The illative term therefore, that is because of God's saving providences defensive which is an offensive to enemies.

2. The work enforced, I sacrifice, &c. two acts are in it,

1. Sacrificing all clean creatures designed thereunto.

2. Redemption of all the first born of man; which as before is noted typical.

5. A proposition of the special use or end of this, And it shall be for a sign on thy hand, and for Phylacteries between thine eyes. For by the strength of hand Jehovah brought us out of Egypt, — And immovable, Sept. for a pendent. Onk. Vulg. — monument. Sam. — Expansum. Ar. Herein we have to observe,

1. The end of this ordinance. It was a daily memorial of God, set out by signals on hands and eyes.

2. The reason pressing it repeated, which was God's mighty redemption of his people out of Egypt.

Quest. Why should generations following, say the Lord brought us out of the land of Egypt, when they were never there?

Answ. 1. Original mercies are memorable in succeeding generations. 2. All posterity live in the strength of foregoing mercies to the Church. 3. All past and to come are one Church of God.

Whence we observe.
• D. 1. Ancient ordinances may be justly questioned in succeeding ages to know the meaning of them.
• D. 2. Reason is to be given of our religion to such as reasonably demand it.
• D. 3. Children may ask of parents and they must inform them of the ordinances of God.
• D. 4. Redemption-mercies are to be recorded and reported as just ground of God's ordinance. Ver. 14.
• D. 5. Oppositions against redemptions are justly declared to make the work glorious, and God's people obedient.
• D. 6. Vengeance upon the enemies of the Churches redemption, is fit to be known to quicken them to duty.
• D. 7. The Churches reason for its religion to God, is rightly taken from its redemption. Ver. 15.
• D. 8. God's redeeming mercies ought to work in the Church eternal memorials of him. Ver. 16.

5. The last event recorded for Israel while they were at Succoth, is God's manuduction of them in the way of their escaping from Egypt, V. 17.18.19. Wherein we have to note,

1. The negative description of God's guidance, Ver. 17.

2. The positive discovery of it Ver. 18.

3. The accessory act of Moses declared in carrying Josephs bones, Ver. 19.

In the former we have these particulars considerable,

1. The occasion of the following description, And it was in Pharaohs sending away the people. Onk. and Sam. are the same with Hebr. — As or when Pharaoh sent away the people, Sept. Syr. Ar. Vulg. Much to the same sense.

S S. S.

1. Here beginneth the 16 ^th section of the law as the Hebrews account, which they call Beschalleth, from the second word in the text, which signifieth in sending away, nothing is difficult here, only the time and occasion of the following relation is expressed.

2. The act of God denied, Then God did not lead them by the way of the land of the Philistines, though that was near, Readings mostly agree, — Because it was near, — Which was near. Vulg. Herein,

1. The act of God denied, He lead them not by the way of the Philistines, he would not carry them in that course unto Canaan.

2. The seeming conveniency of that way is yet expressed; that it was the nearer way.

3. The reason urged why God did not send them this way, For God said least it repent the people in their seeing war and they return into Egypt, Sept. Sam. Ar. Vulg. same, — Least the people fear. Onk. Syr. Here,

1. God's foresight of Israel's frailty, he knew well their temper, how apt they were to start at difficulties, and to choose their former bondage.

2. God's prevention of this evil, therefore he carried them another way, that they should not presently see war and be dismayed.

Quest. How doth it appear that the land of the Philistines was the n • erest way to Canaan?

Answ. Several ways. 1. Some of the cities of the Philistines were reckoned among the Canaanites, Gen 10, 19, Jos. 13, 2, 3.4, and was part of the promised land, which was not conquered because of their sin and unbelief. 2. The time of travelling between some part of Canaan & Egypt, is reckoned by some to be three days 3. The going and coming of the sons of Jacob to and from Egypt for corn, showeth that the • e was a nearer way; and doubtless they took the nearest.

Quest. Why doth the God of Israel so provide against Israel's seeing war?

Answer. 1. Not from any weakness in him to break the arm of the Philistines, which was as easy, as to destroy the Egyptians. 2. God deals with Israel according to their weakness; he would inn e and fit them for war, before be put them upon it; and so he did, before he suffered Amalek to assault them. 3. God's foreknowledge of the event was certain, however he speak's after the manner of men; he knew what Israel would do upon su • h trials, and therefore did prevent them; and would not let them go the hardest way, though it were the nearest. 4. The Philistines had slain some before. 1 Chron. 7.21. Ephraim's sons, &c.

We note hence.
• D. 1. After redemption of his Church God provideth for guiding them in the way to rest.
• D. 2. Neerest ways to rest with men are not always approved by God for his people.
• D. 3. God's foreknowledge of dangerous ways to his Church doth prevent them.
• D. 4. God will not put his people upon war or hard trials until he have fitted them for it.
• D. 5. God's special care of his Church is to keep them from a retreat to bondage after redemption. V. 17.

2. The positive narration of God's conduct now followeth, ver. 18. Wherein are these particulars,

1. God's conduct of Israel, But God made the people go about by the way of the wilderness of the red sea, Readings are to the same sense, note here,

1. The leader Elohim, the almighty God, he order's their way and march.

2. The subjects conducted, the people of Israel.

3. The way was the desert or wilderness which was towards the red sea; of which we shall read more hereafter.

4. The conduct itself, he made them take a compass, and go about, instead of going the directer way.

2. Israel's march under this conduct, &c.

2. Israel's march under this conduct, And the sons of Israel went up harnassed, or marshalled by fives out of the land of Egypt, — In the fifth generation, &c. Sept. and Sam. — Instructed, they went up armed. Onk. Syr. Vulg. Ar. Here note,

1. The army, the sons of Israel, as before.

2. The motion, or march, they went up out of Egypt.

3. The order, or accomplishment of them as to their march, some read they went up by five in a rank Others, they went up harnassed or armed quintati as Ar. Mont. renders. The word cometh from that which signifieth five; therefore some read, in the fifth generation they came up, but that is false, they came out in the fourth generation, according to God's word to Abraham. Others, that they had five sorts of weapons, which is not probable, for it is questioned whether they had any. Others, note their order and good accomplishment for their march, as those who are marshalled by fives, and girded about their loins, which some conceive the word to note, as about the fifth rib. The sum is, they marched orderly without confusion, and well trussed up for their journeys. God being their guide, and magazine for military and necessary accommodations, Jos. 1.14, Jos. 4.12. Judge. 7.11. The word is, armed, as there translated by ours, or harnassed.

Quest. Why did God lead them through the wilderness?

Answ. 1. His own will is reason enough, Dei volunt as summa necessitas-Tertul. 2. He consulted his glory to do more wonders upon the Egyptians. 3. His providence ordered trials therein for his people. 4. It might be to make their following rest more comfortable. In wisdom God did all. All this was in ordine gratiae. Iun.

And teacheth us.
• D. 1. God doth not order salvation to his as it pleaseth man, but as it pleaseth himself.
• D. 2. God in wisdom sometimes translates his Church from the house of bondage to a wilderness.
• D. 3. Wildernes and red-sea paths, are the way of God's people here below.
• D. 4. God makes the way to rest not always strait, but to be about.
• D. 6. Israel, or God's people, go the round that God doth lead them.
• D. 6. Orderly and well instructed are the Churches motions under God in wilderness-ways. Ver. 18.

3. The accessory act of Moses in following God is the taking of Josephs bones with him. Wherein,

1. The act, And Moses took the bones of Joseph with him, All readings agree, the words are plain.

1. The author is Moses, now chief in Israel.

2. The matter of his care, the bones of Joseph.

3. The work. He took them, i. e. he gave order for the comely transportation of them.

2. The reason of this act, For he had swearing sworn the sons of Israel, saying, visiting God will visit you, and ye shall carry up my bones from hence with you, Readings do most agree. Some read God will visit, others God will remember, as Onk. Syr. Ar. Herein observe,

1. The urging cause, his oath on Israel.

2. The ground of this oath, God's certain visitation of Israel for their redemption.

3. The matter thereupon sworn, Ye shall carry up my bones with you.

Quest. Were the bones of the other sons of Jacob now carried with them also?

Answer. 1. That some of those fathers were buried in Shechem is express, Act. 7.16. 2. That they were carried at this time is not certain. 3. Probably some might be now carried. But it is no matter of faith, because not revealed.

Quest. Was it lawful to impose or take an oath about such light matters as of transporting bones?

Answer. 1. It is certain that oaths must be about lawful things. 2. In some cases an oath may be lawful as to indifferent things; where God seems to require it. 3. The oath here given was upon a Prophetical discovery. 4. By faith Joseph gave charge concerning his bones, & therefore upon God's word. But this is not imitable by others. Heb. 11.22.

And gives us to observe.
• D. 1. Upon God's instinct dead signalls of present and living redemption his servants may carry with them. But no relics for superstitious uses warrantable hence.
• D. 2. God's word of prophesy is a sure ground of adjuring the Church to faith and duties suitable.
• D. 3. In such case, oaths taken and imposed must be fulfilled; as to the bones of God's witnesses.
• D. 4. What God commands and faith orders about dead bones must be observed; and no more, Ver. 19.

Now followeth God's motion with Israel, and his providence over them as to their third stage, Ver. 20.21.22. Wherein we have,

1. Their motion described, And they went forward from Succoth and encamped in Etham in the edge of the wilderness, Readings to the same sense; only some vary the names of Succoth & Etham. Herein we may note,

1. The mover, the same people.

2. Their motion from the second stage, They journeyed or went from Succoth.

3. Their pitching in the third stage, They encamped in Etham upon the side or edge of the wilderness, leading to the red sea, Numb. 33.6. The words are plain, Ver. 20. On the 17 ^th day of the first month.

2. God's leading and guiding them, &c. Ver. 21.22. Wherein we have to observe,

1. The motion of the Captain of the Lord's host, And Jehovah went before them, Readings most agree, The Angel of the Lord some read, as Exod. 14.19. It was Christ, God blessed forever,

• 1. The Captain, Christ.
• 2. His motion, he walked or marched.
• 3. His order, in the front, or before them.

2. The manner of his appearance under a double signal,

1. By day in a pillar of a cloud to lead them the way, Readings mostly agree, and altogether in sense, Ver. 21.

2. By night in a Pillar of fire to give them light.

3. The constancy of his thus appearing, He removed not the pillar of the cloud by day, nor the pillar of fire by night before the people, The pillar, &c. did not fail or cease, or depart, as most do render. This noteth the continued visibility of those divine signals by God unto Israel; he that first gave them did continue them at his pleasure. Some queries are here to be resolved.

Quest. 1. Who was it that did appear in this pillar, and how did he appear?

Answ. 1. In the text, Ver. 21. It is said expressly, Jehovah was in those pillars. 2. He is called the Angel of God, Ex. 14.19. Which was the Angel of the Covenant Christ Jesus, whom the Israelites tempted. 1. Cor. 10.9. 3. The form of speech is sacramental, and notes the manner of God's appearance in these signals, not that his essence was included in them, or turned into them, but that only it was represented by them.

Quest. 2. Were this cloud & fire truly such?

Ans. 1. Seeing God giveth them the names of cloud and fire, it is sure God gave them the nature; for God makes no fancies. 2. Though these were really such, yet not made such by natural causation, but created by the power of God for his Churches special use, and of an extraordinary being, and quality. 2. Many are the differences between these, and such as are only natural, as

1. In their principle, these were immediately created by God, those arose from material causes; therefore wicked was that assertion, that this was an uncreated cloud, and, that Christ, as Servetus said.

2. In their nature, though they were truly bodies, yet not of the same substance, with natural clouds and fire.

3. In figure, which was a pillar perpendicular from heaven to earth, and that always the same, which natural clouds and fire do not keep.

4. In respect of motion, which was not by moving with winds or otherwise, but by the word and will of God only, sometime behind,

5. In duration, other clouds quickly vanish, and fire also, but these were continued so long as God thought fit to make use of them, for 40 years.

Quest. 3. Were these Pillar and cloud of fire two distinct, and successive, or one only?

Answ. 1. Some assert them to be two in substance, and others leave it in doubt as a matter not to be determined. 2. It is certain by the word of God that this signal was but one in substance, though double in appearance as the condition of day & night required. So it is said that the cloud was upon the Tabernacle by day, and the appearance of fire in the same by night, Numb. 9.15.16. And expressly, Exod. 14.19.20.24. It appears to be the same in a double use, when it removed from the front of Israel to the rear, it was therefore one and the same in those two shapes appearing by day and by night.

Q. 4. What was the use of these pillars?

Answ. 1. Guidance through an uncouth wilderness is here expressed to be by day and night. 2. Protection and defense, as we see in its coming between Israel & the Egyptians, Ch. 14. Ver. 19▪ 3, Influence of refreshing from heat by day and the inconveniencies of the night, Numb. 14. v. 14. Psal. 105.39. 4. A spiritual use is added by the Apostle that they were baptized in the cloud, &c. 1. Cor. 10. v. 2.

Quest. When did these pillars begin and end?

Answ. 1. God raised them so soon as Israel had need of them, which was at their going out of Egypt, and entrance into the wilderness, as hence may be gathered. 2. The continuance was, as is justly presumed, 40 years, while God had carried Israel through the wilderness-ways into Canaan. This is rationally to be gathered from the use God made of them.

Quest. Did the people journey incessantly by night and day?

Answ. 1. No, for sometimes the cloud stood still and then they pitched and rested; Numb. 9.17. 2. The meaning therefore is, that when God called them to move, by day or by night, as sometimes he did, that then the cloud by day and the fire by night did go before them, and lead them, as we find a case in the pursuit of the Egyptians, when they journeyed by night. Ex. 14 15.20.

Whence we learn.
• D. 1. God's redemption-work is progressive from state to state. Still further from Egypt.
• D. 2. Redemption-motions under God may bring the Church nearer the wilderness at first.
• D. 3. Where-ever God brings his Church in the way of redemption, they are encamped. Ver. 20.
• D. 4. In the camp of the Church, Jehovah in Christ is their Captain and Guide.
• D. 5. The Captain of the Lord's host goeth before his Church in all redemption-motions.
• D. 6. Visible signals is God pleased to give of his presence with his Church at his pleasure.
• D. 7. Signs do not comprehend God, but represent him graciously to his Church.
• D. 8. Cloud and fire though different signs as to Israel, yet are of the same sense to them. Isai. 4.5.
• D. 9. The Pillar of cloud and fire is a standing memorial of God's care over his Church. 〈 in non-Latin alphabet 〉 Statua.
• D. 10. Day and night providence equally takes care for the good of God's people.
• D. 11. Guidance, protection, influence of comfort and sanctification to God are the use of his signals.
• D. 12. Night as well as day motions may betide God's Israel in the way of redemption.
• D. 13. Israel's cloud and fire are eminently distinct from those of the world.
• D. 14. Neither the hottest day nor the darkest night shall stop the Churches redemption-motion.
• D. 15. God begins and ends his providential help as his will and the state of his Church require.
• D. 16. God makes his people witnesses of his visible care and help of them.
• D. 17. God is not mutable in his purpose and work of grace to his redeemed people. Ver. 21.22.

CHAP. XIV.

In this Chapter there are these two generals containing the history of,

1. The fourth stage with the events of it, From Ver. 1. to Ver. 2.

2. The fifth stage from the 15 ^th Ver.

According to the distribution made of the events upon the 10 ^th plague on Egypt which was into 10. we find they made ten stages before they come to mount Sinai: Ch. 19. Now follow in this Chapter the 4 ^th and 5 ^th stages together with the providential events therein which we shall consider in their order.

4. The next motion or stage which God appointed unto Israel, after their escape from Egypt, is declared from the first verse of this Chapter unto the end of the 14 ^th . Wherein,

1. God's order for their motion and pitching. Ver. 1.2.

2. God's account of this order unto Moses. Ver. 3.4.

3. Pharaohs attempt on Israel as God said. Ver. 1.9.

4. Israel's resentment of the Egyptians approach. Ver. 10.11.12.

5. The encouragement of Moses to Israel. Ver. 13.14.

1. We have to consider God's order for this 4 ^th journey of Israel and their stage, and herein note,

1. The supreme power ordering it is expressed, And Jehovah spake unto Moses saying, Readings agree. Herein,

1. The supreme power ordering the stage, is Jehovah, he speaks.

2. The minister to whom the charge is given is Moses.

3. The charge given for a new stage; Speak thou to the sons of Israel, &c. Readings mostly the same. — Speak to the family of Israel. Syr. — Command. Ar.

In this order or charge we have to note,

1. The subject ordered, The sons of Israel.

2. The work given in charge which contains,

1. Their motion, that they return, This is so read by all, which doth import, not only a motion, but a motion backward by returning to some quarters nearer Egypt than Ethan was.

2. Their pitching, And let them encamp before Pi-hahiroth between Migdol and between the sea, before Baal Zephon, over against it shall ye incamp by the sea, Sam. Onk. Vulg. to the same. — Before the suburb, &c. Sept. — At the door of Gebalath. Ar. — At the mouth or door of the trench or delved place, Syr.

1. The place of this stage is here expressed or described by four terms,

1. Pi-hahiroth, Numb. 33.8. It is read hachiroth; the word properly is chiroth, and Ha is but emphatical with the Hebrews. It signifieth a company of steep rocks that were cut out, or having many holes or dens in them, by these were made straits and at the mouth of these were they to pitch.

2. Migdol, this word signifieth a castletower, or strong place; it was named as a city of the Egyptians Jer. 44.1. And is conceived to be a very strong garrison of them now: This is called Hero, or Heroopolis by some Geographers, as Junius conjectures.

3. The sea; which was the red sea, was before the face of Israel; whereto yet was no path; before it, and beyond it a dry sandy stony shore; and the waters themselves declared nothing but death.

4. Bayal-Tsepon, which is conceived to be a great plain near the sea. Targ. Uz. & Jerus. read the Idol Tsephon; which they say Pharaoh trusted that he would keep in the Israelites, that they should not escape him it is likely such an Idol there might be; but here it serves to note the place by which Israel was to pitch. And was a city of the Egyptians recorded, Num. 33. Ver. 7, and might be rendered Baal Septentrionalis: take all together and we may see into what straits God brought Israel by his own order now. Before them was the sea, upon the right hand rocks and mountains not to be scaled, upon the left a strong hold or garrison of the Egyptians, and a little after we shall find Pharaoh and his host upon the reer at their heels: this difficult camp God orders for them.

2. The pitching here ordered or commanded; and the word is doubled, Let them incamp here, & again, before it shall ye incamp by the sea. There they must pitch so long as God will have them, which is reasonably conjectured to be from the 18 ^th day of the first month, when they came first thither, unto the 20 ^th when Pharaoh and his host were discovered pursuing after them. Ver. 2.

2. Add we hereunto the account or reason which God giveth to Moses of his ordering Israel to this stage, Ver. 3.4. In general it is a design which God had yet to take further vengeance on Pharaoh, but in special we may note these particulars in the contrivance,

1. The actings of Pharaoh himself, And Pharaoh will say of the sons of Israel, they are confounded or entangled in the land, the wilderness hath shut them in, Readings mostly to the same sense, — Wander in the land, 70. — Are doubtful. Ar. — Are strangers. Syr. — Streightned, Vulg. Herein God foretells to Moses the thoughts of Pharaoh concerning Israel, before they appear, that when they did appear, they might believe and not be terrified by pursuers.

1. He showeth him that Pharaoh would be reasoning with himself concerning Israel, and be making conjectures concerning their streits to encourage himself to a pursuit of them.

2. He declareth the matter of his conjecture in two particulars expressed.

1. That they were confounded in their way, and like a company of Idiots wandered up and down, not knowing whither to go; and indeed such they were in themselves had not God himself undertaken for them.

2. That the desert had shut them in, and kept them prisoners; that he might easily reduce them or destroy them. Such were the agitations of an hardened heart after all God's plagues upon him, Ver. 3.

2. The actings of God after this on Pharaoh which God foretells unto Moses Wherein,

1. The judicial act of God, Make strong the heart of Pharaoh, — I will harden. Readings agree to this sense; which act of God hath many times been spoken to before; neither is there need of further explication.

2. The consequents of this judgment, which are three,

1. And he shall follow after them, you or them, Readings consent. i. e, upon his sinful conjectures and God's judgment, he shall make after you, to persecute and destroy poor Israel.

2. And I will be glorifi • d upon Pharaoh & upon all his power or host. Readings are the same. One, I will be magnified. Another, I will be honored. The sum of this is; that God would make himself glorious in justice, taking vengeance upon them, that would not obey, even to their destruction.

3. And the Egyptians shall know that I am Jehovah, Readings are the same wherein the event is,

1, The experimental knowledge of the Egyptians,

2. The matter of their knowledge, which was that he was the cause of being death to them and life to Israel.

3. This account being given beforehand, the last thing declared is Israel's obedience to God's charge, And they did so, Readings concur. The sum is, that Moses from God ordered Israel, and they together obeyed and returned, and camped where God commanded them, Ver. 4.

Quest. Why did God bring his people into such a strait camp, seeing before he would not terrify them. Ch. 13.

Answ. 1. This appears that God did not carry them this way for fear of disficulties in another, for greater than- these to sense could not be. 2. God had a purpose to put the saith of Israel to a trial. 3. His resolution was to glorify himself in delivering them from straits, and in returning just vengeance on the Egyptians.

Quest. Why did God tell Moses of Pharaohs thoughts and his own hardening of him?

Answ, 1. His free love to prevent unbelieving fears in his people was a main cause, as Christ, Joh. 16. v. 1. to his Disciples. 2. That Israel might know the thoughts of man were not hid from God. 3. That all hearts were in his hand to soften and to harden; and that they might fear before him.

Whence we observe.
• D. 1. Jehovah alone is the supreme mover of his Church in all their stages.
• D. 2. Jehovah usually ordereth the knowledge of his Churches way unto his Ministers, Ver. 1.
• D. 3. Ministers must speak, and Israel must hear God's mind, as to motions below.
• D. 4. God's charge sometimes draweth his Church back again when they are forward in redemption.
• D. 5. Inex • ricable streits to sense, God brings his Israel unto, in the way of redemption.
• D. 6. In such streits God encamps them, for the time of their abode, Ver. 2.
• D. 7. God is pleased to give a sufficient account of streitning his people beforehand.
• D. 8. The purposes of wicked persecutors are foreknown to God.
• D. 9. Cruel persecutors forecast in their own sense the streits of the Church to encourage against them, V. 3.
• D. 10. Upon such wicked projects of persecutors, God gives them up to heart-hardening.
• D. 11. Heart-hardening causeth the wicked to pursue the Church to blood.
• D. 12. God provide's for his own glory in the ruin of such persecutors.
• D. 13. By God's last vengeance the wicked shall experience Jehovah's being in judgment to enemies, & mercy to his Church.
• D. 14. Upon such discoveries of God's will his Church may sweetly submit to sit down sometime in streits, Ver. 4.

Now followeth Pharaohs attempt according to God's prediction to Moses, Ver. 5. to 9. Wherein,

1. Pharaohs consultation about Israel's departure, Ver. 5.

2. Pharaohs preparation for a pursuit, Ver. 6, 7.

3. God's disposition of him in judgment to pursue, Ver. 8.

4. Pharaohs pursuit and reaching of them, Ver. 9.

1. Pharaohs consultation is considerable: Herein,

1. The occasion of it, which was the tidings reported to Pharaoh of Israel's flying, And it was declared to the King of Egypt that the people fled, Readings are to the same sense, only the term of connection is rendered various, and, when, furthermore. This showeth the occasion of Pharaohs pursuit; some spies had told him that Israel fled night and day, and could as yet get no further, which seems to be an hint to him, that now it was time to pursue and reduce them.

Quest. How came Pharaoh to know their motion?

Answ. 1. It might be from passengers who might see them marching. 2. It might be by spies and servants sent after them, no difficulty was there to know this, it being done so wonderfully in the open sun. 3. It might be by runegadoes that lef • the camp of Israel after their going out from Egypt with them: It matters not much how, but this is certain, that their motion was told to Pharaoh.

Quest. Why was it told that they fled?

Answ. 1. It might be upon suggestion that they broke their word with Pharaoh when they desired leave for three days journey, and now were making further. 2. It might be suggested, that their fear did make them fly from Pharaoh, both might be told.

2. The cause of Pharaohs consultation is here expressed, which was the sin of his own heart, expressed thus, And the heart of Pharaoh and of his servants was turned against the people, Readings mostly agree, — Was changed, Sam. and Vulg. The sum is that the very heart of Pharaoh and his servants returned to the old frame of bitter hatred against Israel, which puts them upon new counsels and preparations.

1. The bitter frame is expressed in the turn, a little before Pharaoh dismissed them, his servants urged them to be gone, and supplied them with riches that they might be rid of them, but now they are turned about again to return to their persecution and oppression of them. They turned themselves.

2. The depth of hatred noted in the subject turned, which was their very heart, their very inwards were turned into bitterness.

3. The object, it was a people lately rescued out of their hands by God, and therefore less cause had they to revive hatred and persecution of them.

3. The consultation itself, which is by way of expostulation one with another, blaming themselves for sending Israel out of bondage in these words, And they said why have we done this, that we have sent away Israel from serving us? Readings agree. — Why would we do this? Vulg.

1. Their conference or reasoning together from the perversenes of their hearts; they spake among themselves upon the tidings of Israel's flight.

2. Their blaming of themselves for that which they could not help, God forced them to do what they did.

3. Their repenting of the good done to Israel in dismissing them from bondage, though they could hold them no longer against God's judgments.

Note we.
• D. 1. Under providence tidings of the Churches streits and fears may come to the enemy to move them.
• D. 2. Spies use to report the state of the Church at the worst to stir up wicked powers against them.
• D. 3. Reprobat hearts take occasion from tidings of the Churches streits to design against them.
• D. 4. Hearts of the wicked are quickly turned from forced favors, to hate God's Israel.
• D. 5. Hardned persecutors befool themselves for doing that good, which God forced from them.
• D. 6. The liberty of God's Church is the eye-sore, and heart-sore of wicked persecutors. Ver. 5.

2. Pharaohs preparation followeth these debates,

1. His harnassing for himself, And he bound his chariot, — He joined, Sept. Onk. Sam. Vulg. — He trimmed his chariot, Ar. He cast reins upon his chariot, that is, upon the horses bound to it. Herein note,

1. His forwardness, himself is first in fighting against God still, and pursuing Israel.

2. His strength he trust's in, his horses and chariots; this he thinks enough to bring back a naked people. Blinded soul!

2. His taking of his men or army with him, And he took his people with him, Readings agree.

1. The term of multitude & propriety implieth a numerous company of fighting men, such as he could call together so speedily; the number is not determined; however Josephus writes of 50000 horsemen & 200000 footmen, whence he had it unless from the fabulous Rabbins, it cannot be conjectured; the scripture is not positive. And whether these were the horse or footarmy is not certain. Probable it is that there were foot as well as horse, considering the way which they were to pass.

2. The term of assumption, or association, he took them as his army and strength, to go with him.

3. His muster of his forces, in three degrees,

1, His principal strength, And he took 600 chosen chariots, Readings are to the same. These were the choice of his strength and therefore probably so numbered in the front.

2. His accessory power, And all the chariots or every chariot in Egypt, Readings mostly agree, — All the horse force, or horsemen, Sept. All that were fit for service, and could be prepared at such a juncture of time.

3. The heads or captains of these, And captains over everyone of them. Ar. Vulg. same. 〈 in non-Latin alphabet 〉 , — Sep. Most valiant men — set over them. Syr. — Tribunes. Sam. These were for orders sake, that the great force might not be confused; but orderly march and encounter Israel. The word notes captains of three, and it is conceived that in every chariot were nine men, divided into Ternaries, one before, and the two other on each side, over whom were these Captains, such was the warlik preparation to pursue poor Israel.

Quest. Was this a force fit to pursue 600000 fighting men?

Answ. Yea doubtless, and enough to follow up a company of unarmed naked men; and supposing every chariot to carry 9 men, it was a great force; besides other horse and foot as probable there were. But indeed all was to little against God, which they considered not.

Note hence.
• D. 1. Hardned powers against God do not only consult, but are first to lead, in persecuting the Church.
• D. 2. Horse and chariots and men's legs, are the best strength of earthly powers. Ver. 6.
• D. 3. The choice of strength and greatest numbers, wicked persecuting powers engage and muster up against God and his Israel. They want no auxiliaries for this work.
• D. 4▪ Persecuting powers have their wisdom to fight orderly, as well as strongly, against the Church. Ver. 7.

3. God's disposing of Pharaoh in these preparations is considerable. ver. 8. Wherein a double act is observable,

1. Jehovah's work of judgment on Pharaoh, as upon his former rising against Israel, in these words,

And Jehovah made strong the heart of Pharaoh, King of Egypt and he pursued after the sons of Israel, Readings agree here, where note,

1. God's act upon Pharaohs heart, he giveth him up after this 10 ^th plague past to be hardened or made strong and stout against God's judgments, and so prepareth him for the last stroke.

2. The effect of this hardening, He persecuted the sons of Israel more, even in his purpose to the death, but God would not suffer him.

2. Jehovah's act to Israel, And the sons of Israel went out with an high hand, Readings most agree. — With open head Onk. that is, not ashamed, as when the head is covered, 2 Sam. 15.30. This is added as an aggravation of Pharaohs persecution; that notwithstanding God brought forth Israel from Egypt with such mighty works, yet he and his servants should dare again to pursue God's Israel; this was a crying evil from obdurate Spirits. The phrase of going with an high hand hath been opened before; the whole may be read thus to clear this sense, Pharaoh pursued the sons of Israel, even the sons of Israel going out with an high hand; Although God did so gloriously appear to deliver them, — When the sons of Israel went on, Junius. This word which is read went out may be rendered went on, the first notes egress out of Egypt, which was made by God's mighty power; the second notes Progress after going out, which was no less by the pillar of cloud and fire, which the Egyptians did not only hear of, but see, yet durst they pursue against such a leader.

It instructs us.
• D. 1. Ten times hardening in sin calls for ten times hardening in judgment.
• D. 2. Such tenfold hardening driveth men to tenfold more wickedness in persecution.
• D. 3. The high hand of God in saving his Church will not persuade hardened sinners from persecution.
• D. 4. When pride of enemies sets them against the Church, God's hand will be above them. Ver. 8.

4. The pursuit and overtaking Israel by Pharaoh and his army, And the Egyptians pursued after them, and overtook them encamping by the sea, all the horse the chariots of Pharaoh (or of) and his horsemen and his army beside Pi-hahiroh before Baal-Zephon, Readings are mostly the same. Onk. and Sam. same. — Ad os Gebalat contra Saphun Idolum. Are, — 〈 in non-Latin alphabet 〉 Sep. — Mouth of the trench, Syr. — They found them, Vulg. Here are related,

1. The pursuers,

1. Generally, Egyptians.

2. Specially horses of chariots, horsemen, army, even all the rout gathered by Pharaoh.

2. The act twofold.

• 1. Pursuing.
• 2. Overtaking, they reached Israel or fetched them up.

3. The object, Israel in their camp.

4. The place, by the sea, before Baal-Zephon, all terms were opened. Ver. 2.

Learn we.
• D. 1. Providence may order bloody enemies to pursue and overtake his pilgrim Church.
• D. 2. Such advantage of enemies may be ordered in the greatest disadvantage of the Church.
• D. 3. God's mighty hand may order enemies to see his Church in their camp but not hurt them. Ver. 9.

4. Israel's resentment of Pharaohs approach now followeth to be considered. ver. 10.11.12. Herein,

1. The impression of fear made upon the children of Israel, thus expressed, And Pharaoh approached, and the sons of Israel lifted up their eyes, and behold the Egyptians were marching after them, and they were greatly afraid. — Pharaoh went before, &c. Sept. — Egyptians moved. Onk. All readings agree in sense, in which passage note,

1. The event itself making this impression, the approach of Pharaoh, and his army, sudden, unexpected and sormidable to a company of naked men; and now they were at their very heels, full of fury and revenge.

2. The discovery of this danger made unto the Israelites, they lifted up their eyes and saw them pursuing close upon them.

3. The impression made upon their hearts, they were vehemently terrified, and struck with a distracting fear, their souls melted within them; it was an extreme passion of trembling that did possess them.

2. The effects of this impression, which are two,

1. Their carriage to God hereupon, And the sons of Israel cried unto Jehovah. — The Syr. renders it, the sons of Israel prayed before the Lord, but the word here used, signifieth no such cry.

1. The subject here mentioned is the terrified children of Israel, all in a confused passion, not fit for prayer.

2. The act done by them, they made a cry, or hideous noise or roaring under the apprehensions of sudden danger, like men in a storm ready to be cast away.

3. The object proposed to this cry Jehovah, they howl and cry, Lord, what shall we do, like distracted and unbelieving souls in the depths of danger. This their fear extorts.

Quest. Was not this a good duty to cry unto God?

Answer. Not as acted by them in this place, for,

1. The rise of it was unbelieving fear, not faith, without which none can please God.

2. The matter of the cry is no petition, but confused howling upon sense of danger.

3. The issue or consequence of it is nothing else, but forgetfulness of their late wonderful deliverance, and contempt of mercy, and reviling Moses, and returning to former unbelieving murmurings; as appeareth in the sequel. Ver. 10.

2. Their carriage to Moses, which was full of wickedness, not only against him the instrument, but against God the cause of their deliverance from the Egyptian bondage, and this is expressed,

1. By bitter expostulation with Moses in three things.

1. About pretended fear of graves, And they said to Moses, hast thou taken us away to die in the wilderness, because there were no graves at all in Egypt? Readings mostly agree in the expostulation, only the Vulg. read's positively and ironically. Perhaps there were not graves in Egypt, &c. The expostulation giveth a bitter charge, and that with a scorn and taunting, wherein we may note,

1. Parties concerned.

1. Scornful Israel,

2. Scorned and accused Moses, the Minister of their peace.

2. The danger pretended, graves and death; although God had lately delivered them by Moses out of graves in a figure. See here unbelief.

3. The charge, thou hast brought us out of Egypt to bury us, why tookest thou us out? See wickedness and unthankfulness.

2. About pretended injury done them, Wherefore hast thou done this to bring us forth out Eg • pt? Readings agree, Here observe,

1. Their pretended good lost, Egypt. O Egypt, why did we come out of Egypt? Yet this was an house of bondage, and an iron furnace.

2. Their unjust charge to Moses, thou hast done us this wrong to bring us out of Egypt: wherefore hast thou dealt so with us? Ver. 11.

3. About justifying their former unbelieving carriage, before they came out of Egypt, Was not this the word that we spake to thee in Egypt, sa • ing, cease from us, and we will serve the Egyptians, Readings mostly agree. Sept. Here,

1. They repeat their former unbelieving speeches, Ex. 5.21. Ex. 6.9.

2. They resume and own them, that they were true.

3. They charge him with rejecting their counsel, as if they had said, we told you of this beforehand, what would betide us; and you would not hear us, but have brought all this evil upon us.

2. They complete their wicked contempt of God and him, by a positive conclusion, For it had been better for us to serve the Egyptians, than to die in the wilderness, Readings agree in sense. Herein also we may observe,

1. Their wicked preventing of God in this unbelieving determination, that they must die in the desert. There's no remedy, death is before us, die we must and shall in this wilderness.

2. Their desperate unthankfulness and wicked determination, it had been better for us to serve the Egyptians. O that we were servants there again, ô prodigious unbelief and frowardness after experience of so many wonders; Ver. 12.

Quest. Who and what were these, who thus expostulate?

Answ. 1. The fabulous Rabbins make them of 4 sorts.

1. Some that said, let us run into the sea.

2. Others that said, let us fight them.

3. Others that cried, let us go back and serve them.

4. Others, let us cry them down and confound them, unto all which they would proportion the answer of Moses to stay them, but it is a fable.

2. It is certain that they were wicked creatures, full of unbelief and rebellion against God, their very speech bewrayeth them.

3. It is no less to be thought, but that there were some who lived by faith, and did not join with them, but the general cry ran this way of murmuring, and reviling God, with his ministers.

Which learneth us.
• D. 1. Providence ordereth sometimes the approach of cruel enemies to hinder the Churches redemption.
• D. 2. God may open the eyes of his redeemed to see visible & approaching dangers on themselves.
• D. 3. Such discoveries of danger may affect unbelieving souls with amazing fear.
• D. 4. Amazing fears of death will make souls confusedly to make out cries to God.
• D. 5. Vnbeleeving souls will pretend graves, and fear's of death, when God intends none for them.
• D. 6. Vnbeleeving pretences charge God's ministers and himself to be the cause of them.
• D. 7. Vnbeleef makes men hanker after that bondage, from whence God hath saved them. Egypt, Egypt, thither these would return.
• D. 8. Vnbeelef chargeth God's instruments with doing wrong, for helping on their redemption. V. 11.
• D. 9. Vnbeleevers would be accounted Prophets upon any visible evil that their sin suggests.
• D. 10. It is the malignity of unbelief to resist, and repent the work of God's redemption.
• D. 11. Presumption of dangers never to come, as if they would come, is a bitter fruit of unbelief.
• D. 12. Such prejudging fore-casts make souls choose basest slavery, before sweetest redemption. Ver. 12.

5. The last special event in this 4th stage is the encouragement of Moses to Israel after these sinful expostulations with him, Ver. 13.14. Here note,

1. The manner of encouraging, it was by speech, And Moses said to the people, Readings the same.

1. The incourager, Moses though despised and wrongfully charged by them; he bespeaks them.

2. The encouraged, Israel, now generally distrusting, fearing, murmuring and complaining on him.

3. The encouragement given them in these particulars,

1. By prohibition of their passion, Fear ye not, Which he giveth also in the name of God, whose care is to suppress all unbelieving fears in his people; stop your despondencies, stay your trembling, away way with your fears. 〈 in non-Latin alphabet 〉 Sep.

2. By command, which is twofold,

1. Stand still, or stablish and settle yourselves, Sept. Onk. Sam. Vulg. same. — Expectate. Ar. and Syr. Expectants must stand still and wait. The sum of this respects not so much the posture oft he body as the mind, to be composed, and settled, and made firm by believing; this is a standing of faith and such a posture is used for the same purpose, to note the settling power of faith, Their strength shall be to sit still, Isai. 30.7.

2. And see the salvation of Jehovah, which he will work for you this day, Readings agree in sense and scope. — Redemption, Onk. — Help of God, Ar. — The great things of God, Vulg. Herein are,

1. The act commanded, see, look upon, and consider.

2. The object presented; The salvation of Jehovah, That is the present deliverance of Israel from pursuing Egyptians.

3. The periphrasis of it,

• 1. By its Author, Jehovah.
• 2. By the season present, in this day of your fear.

2. By rendering a reason of these commands twofold,

1. From the present ensuing state of their enemies, For the Egyptians whom ye have seen today, Or whereas ye have seen. &c. Ye shall not add to see, or ye shall not see them anymore forever, There is not any real difference in readings, only 70 render after what manner, or as ye have seen the Egyptians this day, ye shall see them no more forever, that is alive, and pursuing, as now they did: Herein observe,

1. The rational particle For notes that following, to be a reason for removing fears, and settling hearts, whereby God strengthens his commands.

2. The matter of the reason, the certain vanishing of the Egyptians out of sight, that is, from their formidable strength to a company of drowned carcases, ye shall see them no more an army unless of dead men.

3. The instancy of it, all this shall be done this day, before it go fully about, ver. 13.

2. The next reason is from the help which should appear, though they by unbelief were not worthy of it, Jehovah will sight for you, and ye shall hold your peace, Readings mostly are the same, — Ye contain yourselves. Ar. Here is,

1. A proposition of the great battle with the Egyptian army; Jehovah by his wind and sun shall fight for you, and give you victory; he whom ye have distrusted.

• 1. The general, Jehovah.
• 2. The work, fighting and conquering.
• 3. The subject for whom, you unthankful Israel.

2. An intimation of the excluding them from doing anything in this work, ye shall hold your peace; that is, not so much as move a member to the work: yet it is read imperatively by some, but ye contain yourselves, hold your peace, and do not murmur.

Quest. Was this all the reply of Moses without reproof?

Answ. 1. No more is recorded. 2. It is probable some other words of conviction might pass. 3. Yet God at this first time was pleased to bear with them, and show them his goodness, though unworthy of it.

Which teacheth us.
• D. 1. It concerns God's instruments of salvation to reason quietly with a froward people who despise it.
• D. 2. God much contends by his ministers to remove the unbelieving fears of his people.
• D. 3. Stability in faith is God's command to cure fears in unbelief.
• D. 4. Jehovah's salvation is worth the looking unto by his poor creatures in faith.
• D. 5. Present salvation God can and will give to his people to quiet them in believing.
• D. 6. God's command for faith carries proportionable reason for it in all cases.
• D. 7. Causes of fear which hinder faith, God remooveth at his pleasure.
• D. 8. One and the same day the bloody enemies of the Church may be seen & not seen, or seen for a day in their strength, and never so seen more. In a day a formidable army, and dead corpses, Ver. 13.
• D. 9. The great reason of forbidding Churches fear, is Jehovah, undertaking and fighting for them.
• D. 10. In God's great redemption typical and real, the Church is passive; not a word to it.
• D. 11. In such appearances of God it is but just with men to be silent from murmuring. Ver. 14.

5. That which is the second general in this Chapter is the fifth stage of Israel in their motion from Pi-hahiroth through the red sea into the wilderness of Shur, the history whereof with the events betiding them we have given in by Moses from the 15 ^th verse of this Chapter unto the 26 ^th of the 16 ^th : wherein note,

God's charge for Israel's motion with the appendix. Ver. 15.18.

2. God's ordering his presence in the camp. Ver. 19.20.

3. Moses his obedience for opening the sea with the consequents. Ver. 21.25.

4. God's command to Moses to shut the sea. Ver. 26.

5. The obedience of Moses with its events. Ver. 27.28.

6. The discriminating work of God to Israel. Ver. 29.30.31.

7. The praise of Moses and Israel for this work. Ch. 15. from Ver. 1. to 21.

8. The stage or pitching after this by Moses. Ver. 22.26.

1. In God's order or charge for Israel's motion, note,

1. The occasion supposed, moving God unto it, which was the crying of Moses unto him, And Jehovah said to Moses, why criest thou to me? Readings mostly agree. The Syr. read's, therefore Moses prayed before the Lord, and the Lord said to Moses, why doest thou pray before me? — I have received thy prayer. Onk. Wherein note,

1. It is supposed that Moses did cry by faith in prayer unto God, not as the rest did.

2. It is expressed, that God heard him and answered him, and that in favor.

3. The sum of his answer, is for the matter of it, a grant of prayer, and as to the form of it, though expostulatory, yet not reprehensory; but yielding, I have heard thy prayer, why criest thou anymore? The sequel proveth this.

2. The charge or command itself to Moses is twofold,

1. Concerning Israel, Speak to the sons of Israel, and let them go forward, Readings to the same sense. — That they disjoin, Septuagint. — That they depart. Ar

1. God's commission to Moses, speak to Israel in my name; lo I have commanded thee.

2. The matter enjoined, let them march on, and go forward the way I show thee. Ver. 15.

2. Concerning Moses himself, that he perform the signal work enjoined, And thou lift up thy rod, and stretch out thy hand over the sea, and cleave it, Readings agree all in sense. Here we have to note,

• 1. The person commanded, Moses.
• 2. The act twofold,
  • 1. Signal, two ways,
    • 1. To lift up his rod.
    • 2. To stretch his hand out over the sea; both these were but external signs, which had no power over the miraculous effect, of themselves.

2. Real, divide the sea, cleave it asunder; which was truly effected by the arm of God; signally by Moses.

3. The promise for Israel is annexed to this command, And the sons of Israel shall go into the midst of the sea on dry ground, Readings are to the same,

1. The subject of the promise, the children of Israel.

2. The good promised, which was a miraculous escape from present dangers and death; that the sea should be divided, and they pass thorough on dry ground: a work n • ver heard of in the world before. Ver. 16.

4. The threatening added with respect to the Egyptians for encouragement to Israel to go forward. Herein observe,

1. The threatening itself is twofold,

1. Of spiritual vengeance, And behold, I will make strong the heart of the Egyptians, and they shall go in after them, Readings mostly the same; they shall pursue them. Vulg. In this.

1. The evil threatened is judicial hardening of the Egyptians hearts by God; which before hath been opened.

2. The effect or consequent of this vengeance; that they should be so desperately bold, and fearles, as to go into the sea after them.

2. The threatening of temporal vengeance thereupon, And I will be glorified upon Pharaoh▪ and upon all his Army, upon his chariots and upon his horsemen, Readings mostly the same. — I will be magnified by that which I will bring upon Pharaoh, &c. Ar.

1. The avenger Jehovah, God of Israel.

2. The subject of vengeance, the Egyptians, Pharaoh and all his host, chariots and horsemen.

3. The vengeance itself, God was resolved to be glorified upon them, that is by drowning and destroying them, as Levite. 10.3. Ver. 17.

2. The end or issue of this vengeance threatened, And the Egyptians shall know that I am Jehovah, in my being glorified upon Pharaoh, upon his chariots and upon his horsemen, Readings mostly the same. — When I shall be magnified by the destruction of Pharaoh. Ar.

1. The means is again repeated, God's getting him honor in the ruin of Pharaoh, and the Egyptians,

2. The end or issue proposed by God hereunto, which is that the Egyptians might know at least by experience, God to be Jehovah, he that maketh to be salvation to his Church, and destruction to its enemies. This though they would not know actively to fear God, he maketh them know passively, by suffering vengeance. Ver. 18.

Quest. When did God so speak to Moses?

Answ. 1. Doubtless not before his cry, for thereupon he expostulat's with him. 2. It was when he raised the camp of Israel from Pi-hahiroth, therefore could not be the same with that. V. 2.

Quest. When, and how, and what was the cry of Moses?

Answ. 1. Doubtless it was in the time of those visible streits. 2. It was a cry in faith and by prayer. 3. His cry was surely for God's appearance in the great danger of Israel.

Observe we hence.
• D. 1. Incouraging instruments, to others under cries, may cry themselves better for help.
• D. 2. Jehovah will take notice of believing cries, and pass by howling unbelief.
• D. 3. God would have his servants sometimes quiet in his acceptance, and cease from crying.
• D. 4. After cries of faith, moving, and doing God's will, must be undertaken for success. Ver. 15.
• D. 5. It is God's pleasure sometimes that his ministers should use signals for working miracles.
• D. 6. The greatest wonders that God doth, even rending the sea, is attributed to his signal ministry.
• D. 7. God's promise is all-sufficient to enable unto his commands.
• D. 8. The sea shall be dry ground to the Church, when God doth promise it. Ver. 16.
• D. 9. Promises to the Church become threatenings to the wicked enemies of it.
• D. 10. Judicial heart hardening God may inflict upon the wicked for presuming on the Churches mercies, unto their own destruction they shall enter the sea.
• D. 11. God is glorified in the destruction of persecuting enemies after their heart hardening. Ver. 17.
• D. 12. The making known of God to be Jehovah is the end of honoring himself in the ruin of the wicked. Because they would not know him to obey him. Ver. 18.

2. In order to their safe march, God ordereth his own posture in the camp.

Wherein we may note,

• 1. His motion.
• 2. His station.
• 3. The influence.
• 4. The event.

1. The motion of God in this march of Israel is from before them to be behind them, and this is expressed,

1. Really of God himself, And the Angel of God which went before the camp of Israel removed and went behind them. All readings to the same sense, only the word of motion is variously read. — He lifted up himself, Sept. Vulg. — Went. back, Onk. — Departed. Syr. and Ar. Where we may note,

1. The moover named, the Angel of God, formerly he is styled Jehovah. Ch. 13.21. It was the Son of God, who was also the Angel of the Covenant.

2. The motion in the change of his place, he went before the face, or the front of the camp before, and now he remooves behind their backs, and falls into the rear.

2. Signally is this motion expressed, And the pillar of the cloud removed from their face, or from before them, and stood behind them, Readings agree, only the word of motion is variously rendered, as before, which is the same in the Hebrew; here observe,

1. The moover is the cloud, or pillar of the cloud, which was signal of Jehovah's presence.

2. The motion which was also retrograde, from the front to the rear. Ver. 19.

Quest. How are we to understand the motion of Jehovah and his cloud?

Answer. It is no local motion which is properly attributed to God, but after the manner of men, it may be spoken, upon such accounts as these,

1. When his help, assistance and working appears in variety of places; he did lead them in the front, and now it was necessary that he should help them in the rear, the enemy coming close upon them.

2. When the visible signal of his presence doth remove; now this is subject to local motion, therefore God is said also to move, as this pillar of the cloud moved; and this latter motion seemeth to expound the former.

2. The next thing in God's ordering the camp, is his station and posture in his signal, which was the pillar of cloud, thus expressed, And it came between the camp of the Egyptians, and between the camp of Israel, Readings agree.

1. The subject coming and settling, the pillar of cloud and God in it.

2. The posture or placing between both camps of Egypt and Israel, no difficulty in the words, — And stood. 70.

3. The influence is expressed which God gave out by this pillar of cloud, And it was a cloud of darkness, and it made light in the night. Sam. the same, — And it was blackness and darkness, and the night passed, Sept. — It was a cloud and darkness to the Egyptians, but to Israel it was light all the night. Onk. — There were darkness and clouds and covered the night. Ar. — And shined all night to the sons of Israel. Syr. The influence then through the pillar of cloud was twofold,

1. Of darkness to the camp of the Egyptians that they could not see the camp of Israel.

2. Of light unto Israel, that they might see their way plain to march through the sea.

4. The event of all this, And that came not near to this all the night, or not one near the other, All readings to the same sense under various phrases, — They mingled not with one another, Sept. — They could not come near one another. Vulg. Here is

1. A curb to the Egyptian fury, they could not pursue as they desired.

2. An inlargment to Israel, they marched freely and in full light all the night.

3. A deliverance of Israel thus far from their fears, that no hurt could come to them. Ver. 20.

Quest. What night was this?

Answ. It was after the 20 ^th day, as may be gathered, and upon the 21 ^th they saw the Egyptians drowned, which they kept a feast unto the Lord, in singing as it was commanded them, being the last of unleavened bread. Ch. 12.16.

It instruct's us.
• D. 1. God in Christ moveth himself in his hand or work where the Church doth most need help. Before and behind Israel is he.
• D. 2. God moveth even as the signals of his presence move for his Churches help.
• D. 3. God by Christ the Angel of his Covenant hath given and doth give all help to his Church. Ver. 19.
• D. 4. God sets his posture for help between cruel persecutors and his Church.
• D. 5. The very same means God makes to darken his enemies which enlighten his people. So the Gospel.
• D. 6. This interposition of God keeps the wicked world from destroying his Church. Ver. 20.

3. The obedience of Moses to God's command followeth for making a passage thorough the sea for Israel, Ver. 21.22, Herein also we have to observe these particulars,

1. The signal work of Moses, And Moses stretched forth his hand over the sea, Readings the same. Wherein Moses exactly observeth God's command given him, Ver. 16. Doing neither more nor less; but giving that sign which God commanded him in stretching his hand, so far as he could over the sea when he came near it. This God would have.

2. The real work which God did hereupon, in two parts,

1 In causing the means, And Jehovah caused the sea to go away, or go back by a strong east wind all that night, — Brought in the sea by a strong south wind, &c. Sept. Ar. — Took away the sea, Onk. — With a strong hot wind, Syr. — With a vehement standing and burning wind, Vulg. Samar. The same with the Hebr. Herein note,

1. The author, Jehovah, Moses only gave the sign.

2. The work mediating, he made the sea change its course, and go away or go back, and fly from its usual place and course, Ps. 11.4, 5, Ps. 77.16.

3. The means whereby he causeth it, a mighty east wind, or south as some read, but the word notes the eastern point. Wherein,

1. One element is set against another, wind to water.

2. One is made too strong for the other, as wind for sea.

3. This not by natural, but divine influence.

2. In producing the effect, And set the sea for drouth, or dry land, and the waters were cloven asunder, All readings are to the same sense. The effect is twofold,

1. Turning the sea into dry land, firm to walk on.

2. Cleaving the waters and making them part asunder hither and thither, this was an unheard of work unto that day, Ps. 66.6. Ps. 106.3. V. 21.

3. The issue and event upon these works, is twofold,

1. For Israel, discovered in two great effects following.

1. The march of Israel, And the sons of Israel went in the midst of the sea on the dry, or on the dry ground, Most readings agree, — Through the middle of the sea, Vulg. Herein note,

1. The passengers, the fearful children of Israel, who but now were crying at their danger.

2. The way, a path unknown, which was dry land in the sea, great tracks to march in.

3. The passage, they went safely and securely thorough it. Ps. 78.13. And this by faith. Hebr. 11.29.

2. The use or service which the waters were made to afford them, And the waters were unto them a wall on the right hand and on the left. Readings agree. Herein note,

1. The use the sea was put to for the Churches sake, which was to be a wall to them for defense and safety, so the waters stood on heaps. Ps. 78.13.

2. The sufficiency of this defense, it was upon their right and left hand, to keep them safe under the conduct of God, as Isai. 68.3.14. Ver. 22.

2. The next event upon the opening of the sea, concern's the Egyptians. Ver. 23.24.25. Herein,

1. The attempt of Pharaoh and his host, And the Egyptians followed, and went in after them, all Pharaohs horses, his chariot and horsemen into the midst of the sea, Readings agree in sense,

1. The subject pu • suing, general the Egyptians, special Pharaohs horse, chariots and horsemen, in short Pharaoh and his host.

2. The pursuit, they followed Israel at the heels.

3. The place of this adventure, the very midst of the sea, which God had dried for Israel. Bold persecutors. Ver. 23.

2. The providence of God about them, where note,

1. His observation of them, And it was in the morning watch, and Jehovah looked to the camp of the Egyptians through the pillar of fire and of the cloud, Readings agree in sense, and mostly in terms, Jehovah appeared, &c. Syr.

1. The connection of this act to the Egyptians daring attempt. And it was shortly upon their pursuit of Israel in God's new way.

2. The season of God's act; the morning watch, which was the last, Israel beginning to march at the first watch.

3. The act of God, Jehovah looked to the Egyptians camp, it is spoken after the manner of men, that as a marksman eyes the but, that he would hit, so Jehovah eied and aimed at the camp of the Egyptians. And sent storm, hail, &c. Ps. 77.18.19.

4. The means whereby he eyed them, the pillar of fire and cloud, so that it was but one Pillar; through this God's providence works against the Egyptians. Habbac. 3.8.9.

2. The next work of providence is God's dealing with them, which generally was preparatory to their destruction in obstructing their pursuit, thus described to us,

1. And he troubled the camp of the Egyptians, Sept. Onk. Syr. same. — He was hotly angry, &c. Grievously vexed. Sam. He affrighted. Ar. — He killed. Vulg. Here is but a stop put to their march, yet it was a terrible one,

1. The troubler, Jehovah.

2. The troubled, Camp of the Egyptians.

3. The trouble itself, which was in vexing and terrifying them, putting them to a maze. Ver. 24.

2. And removed the wheels of his chariots, and he led them into heaviness, or heavily. — Bound the axte trees of his chariots, and drove them with violence. Sept. — Took away the wheels, &c. And they drove them. Onk. Bound his chariot wheels & tumbled them into the deep. Sam. —Loosed the chariot wheels, & led them violently, Ar. — They binding their chariot wheels, &c. Syr— He overturned the chariot wheels, and they were carried into the deep. Vulg. In this variety of readings is evident a great stop in their pursuit.

1. The agent here is Jehovah.

2. The object wrought upon, chariots and chariot wheels.

3. The act double.

1. Taking of wheels,

2. Leading them into a heavy gross tiresom way. All this was the work of a God preparing the Egyptians unto destruction. He made oars for dry land to them.

3. The too late counsel and resolution of the Egyptians to retreat, wherein we have to note,

1. Their debate and resolve, And the Egyptians said, I will fly from the face of Israel, or let me fly, Singular for plural, — Let us. Ar. All readings agree: and herein note,

1. The resolvers, the Egyptians that pursued Israel.

2. The resolution, let us fly, which they could not do, counsel too late taken to be good and successful.

2. The reason urged of this resolve, For Jehovah fighteth for them against the Egyptians. Sam. Sept. Ar. Vulg. to the same sense, For this is the power of the Lord which did fight for them in Egypt. Onk. Syr.

1. The rational particle note's that the Egyptians were now come a little to their wits, when they begin to reason; they forgot what God did against them before; now they have a moment to think on it, but too late.

2. The reason itself which was God's visible appearance for Israel against the Egyptians, and now they began to know that he was Jehovah. He forced this out of their mouths. Ver. 25.

Quest. 1. At what time of night was the sea divided?

Answ. It must needs be at the coming in of the evening, for all night they were marching, and in the morning-watch God begins to deal with the Egyptians, who also were come into the midst of the sea. Vain are conjectures about other delays.

Quest 2. Was there one way or more made in the sea?

Answ. 1. It is the conceit of some Rabbins that there were 12 paths made for the 12 tribes, but it is fabulous. 2. It is plainly said that there was one way great enough for their passage, and the waters were a wall upon the right and left hand, Ps. 77.19.

Quest. 3. Was the way qui • e over the sea, or a way made to a place on the same side?

Answer. 1. This is started needlessly. 2. It is evident that Israel passed over the sea, Ps. 136.11. 3. They went to mount Sinai and therefore must go over from shore to shore.

Quest. 4. How came the Egyptians so to pursue, when they saw such a wonder wrought for Israel?

Answer. 1. Their hardening their own hearts. 2. Satan hardened them more. 3. God hardened them to destruction, this perfects the work, and makes them run madly upon their ruin.

Quest 5. Why doth God look to them in the morning, and so gradually proceed?

Answer. 1. This was God's time, and not before. 2. This was the time to make visible mercy to Israel, and judgment to the Egyptians. 3. God first troubles and then takes of the wheels, &c. to make them see their destruction before it came, and terrify them with his vengeance.

Quest. 6. Was there no other use of the cloud?

Answer. Yea, a spiritual one, 1. Cor. 10.12. As the Apostle improves it there.

All which teacheth us.
• D. 1. God's instruments must be obedient in doing signs for working salvation when God command's.
• D. 2. Jehovah assisteth the signal obedience of his servants to give them salvation.
• D. 3. All miracles of raising winds and cleaving seas, must be attributed to J • hovah and not to the signs, Ver. 21. So all saving works of sacraments.
• D. 4. Miraculous cleaving the sea maketh dry ground for the Church to march from its enemies.
• D. 5. The drowning waters are made walls to God's people at his word, so all afflictions. Ver. 22. are good by promise.
• D. 6. Miraculous mercies to the Church make wicked men presume to have the same.
• D. 7. Presumptuous heart-hardening causeth sinners to pursue their greatest dangers.
• D. 8. Hardned persecutors adventure themselves and armies to vex the Church Ver 23.
• D. 9 Morning and the evening may not be the same to the wicked for their hopes.
• D. 10. God hath an eye upon the motion of persecuting powers to stop them in his time.
• D. 11. God doth not only see pursuit of enemies, but troubles them with storm, &c. Ps. 77.17. Ver. 24.
• D. 12. Chariots wheels are quickly of, and horse legs stocked in mire when God troubles them.
• D. 13. When it is too late, wicked persecutors usually think of a retreat to save themselves.
• D. 14. Persecutors have found and will find that Jehovah fights for his Church against the faces of them at last to utter destruction. Ver. 25.

Now followeth God's second command to Moses to shut the sea again upon the Egyptians, Ver. 26. Wherein we have two things considerable,

1. The peremptory command, And Jehovah said unto Moses, stretch forth thy hand upon the sea, R adings agree in sense, only the word of command, is variously rendered, stretch, bend, lift up thy hand against the sea. Ar.

1. The authority commanding, is Jehovah.

2. The subject commanded, Moses.

3. The work commanded, only signal as before, but the same sign to be done to a contrary effect; therefore the Ar. rendering it against the sea, is from being any longer a wall as for Israel, but to turn again unto waters of destruction unto the Egyptians; he stretched his hand before for the waters to be instrumental for Israel's salvation, as God would have them.

2. The promise annexed unto this duty, gracious to the Church but terrible to the Egyptians, And the waters shall return upon the Egyptians, upon their chariot (singular for plural) and upon their horsemen. (His) in the letter collectively. Readings are to the same sense: that they may return, which notes God's purpose as well as his promise; or, let them return and cover, Sept. which way soever we read, a promise is implied.

1. The power promising, Jehovah who commanded.

2. The matter promised, the return of the waters.

3. The issue of all, the inundation of the Egyptian army, Pharaoh and his host. Ver. 26.

3. The obedience of Moses yielded to this command and the consequents of it, Ver. 27.28. Wherein,

1. The act of Moses merely answering God's command, And Moses stretched out his hand over the sea, Readings are to the same, Moses did the signal work.

2. The events consequent which are these that follow,

1. The return of the sea to its usual course, And the sea returned at the looking forth of the morning to its strength Onk. same. — The water was restored by day to the place, Sept. — The morning approaching with violence. Sam. — Neer the coming of the morning to its hardship, — To its place. Syr. — Former place. Vulg. In this event we have to observe these terms,

1. The subject changed. The sea,

2. The change itself, it had been made weak by overpowering, but now it returneth to its strength of overwhelming and drowning, and to its terriblenes in its course and place.

3. The time of this change, at the appearing of the morning, or the dawning of the day.

2. The next event is the flight of the Egyptians, And the Egyptians fled against it. Ar. Syr. Onk. same, — Went back when it met them. Sam. — Fled against the water, Sept. — The Egyptians flying against it. Ar. Syr. — The Egyptians flying the waters met them. Vulg.

1. The subject flying, presumptuous Egyptians.

2. The motion, they fled with all their speed.

3. The terminating of their flight, it was against the sea which was too hard for them.

3. The next event is God's revenge.

1. Generally reported, And Jehovah shook of the Egyptians into the midst of the sea, Sept. Sam. Syr. Ar. to the same, — choked them, &c. — Drowned them. Ar. — Rolled them in the midst of the waves. Vulg. Here we have the general revenge reported,

• 1. Jehovah, the avenger.
• 2. The object, Egyptians.
• 3. The act, he shook them of, as so many vermin sticking to a garment.
• 4. The instrument of vengeance, the midst of the sea, wherein he overwhelmed and drowned them, Ver. 27.

2. The revenge more specially described, where we have also more specially to note,

1. The instrument of revenge with its motion, And the waters returned, Readings the same. No difficulty, it is the same as before; the sea returned, the floods came to their course.

2. The revenge itself, wherein occur,

1. The act, the waters covered, that is drowned; all readings agree.

2. The object of it set out here two ways,

• 1. In the particulars of it,
  • 1. The chariots.
  • 2. The horsemen.
  • 3. The whole army of Pharaoh, which came after them into the sea. Readings agree.

2. In the extent of it, There remained not of them, or among them, even unto one, Readings agree. This notes the universal overthrow of the Egyptians, foretold that Israel should see the army of the Egyptians no more, unless dead upon the shore. Ver. 13.

Some qu • stions are started of no great value.

Quest. How many Egyptians perished?

Answ. 1. It is not revealed what the number of the army was, though some say 50000 horsemen, & 200000 footmen. 2. It is certain their power was great, as before described. 3. It is as certain that every soul there perished, this is enough for us.

Quest. Did Pharaoh himself perish?

Answ. 1. It is vainly conceived by fabulists that he escaped. 2. It is certain he went into the sea with his host. 3. It is as certain that he perished there with the rest; for he was the mark of God's displeasure. Ps. 136.15.

Learn hence.
• D. 1. God is pleased sometimes to require signal actions from ministers for revenge, as well as mercy.
• D. 2. Where God command's such signs, he promiseth the sure effect of them. Ver. 26.
• D. 3. God's faithful ministers are obedient to use his signals commanded.
• D. 4. God is as good as his promise to assist the administration of the signals commanded.
• D. 5. He alone who weakens the sea can make it return to its strength for revenge.
• D. 6. Wicked men may fly from vengeance, but in vain. Ver. 27.
• D. 7. The red-sea vengeance on the Egyptians is God's signal work to all ages.
• D. 8. God hath partially done it, and he will do it in time fully, not leave one enemy of his Church alive. Ver. 28.

6. God's discrimination between Israel and Egypt is the next observable in the 5 ^th general which is visible in the events reported, Ver. 29.30.31. Here we have a collection of the whole work of providence about Israel, and the Egyptians at the red sea.

1. Israel's secure march, But the children of Israel walked upon the dry land in the midst of the sea, and the waters were to them a wall on their right hand and on their left, Readings all agree. It is a repetition of that event formerly spoken of. Ver. 22. Where,

1. The strangeness of their way, it was dry land in the sea.

2. The security between walls of water on their right hand and on their left, to all which it hath been spoken before. Ver. 29.

2. Israel's full salvation, And Jehovah saved Israel in that very day out of the hand of the Egyptians, Readings are to the same sense. Some read freed or delivered, others, he gave help against the Egyptians.

1. The Author of salvation, Jehovah himself.

2. The subject of salvation the children of Israel.

3. The term of deliverance, the hand or power of the Egyptians.

4. The salvation itself. It was a full deliverance, they never saw danger more by the Egyptians.

3. The Egyptians destruction, And Israel saw the Egyptians dead upon the sea shore, All readings are the same. Where we have to note,

1. The event of providence on the Egyptians, that great formidable army were in a moment drowned, and all cast up by the waters dead on the shore. B. Uz. interp. Dead and not dead, is false.

2. The evidence of the fact, Israel saw them all dead, what their faith scarce would receive in God's word by Moses, that is made obvious to their sight by God's gracious dignation, Ver. 30.

4. The demonstration of God's hand in all this, And Israel saw the great hand which Jehovah exercised upon the Egyptians, Readings are to the same sense. — The power of the great hand. Onk. — What things the Lord did. Sept. — Great plagues. Ar.

1. The object demonstrated, the hand of Jehovah or power.

2. The exe • ting of it, God did his mighty work on Egypt.

3. The demonstration of all this, it was seen by Israel.

5. The present impression upon the hearts of Israel, And the people feared Iehohovah, and they believed Jehovah and in Moses his servant. Sam the same. — Beleeved God and Moses. Sept. Syr. Ar. Vulg. — Believe in the word of the Lord and the prophesy of Moses his servant. Onk. Herein note,

1. The subject general of the impression, the people of Israel, not some singulars, but the universal body capable of these acts.

2. The impression itself, they feared Jehovah, which affection, over-powered now by Jehovah, and filled with the terriblenes of his hand, turns them all to a present profession of faith and submission to God:

1. The object impressing, Jehovah in this great work.

2. The special subject impressed, the fear within them.

3. The issue or event of this fear which was faith, and that diversified according to its object.

1. Immediat Jehovah himself. They believed in Jehovah, he is the only proper object of faith.

2. Mediat, his servant Moses; that is so far and no further but as ministering from God unto them, and delivering his will and covenant to them; the phrase is believing in Jehovah and in Moses.

Quest. Were the Israelites and Egyptians in the sea together, when these were drowned?

Answer. 1. That the Egyptians closely pursued and were in the sea together with them, is plain, Ver. 23. 2. That they overtook not Israel there, is as true. 3. That the waters stood as a wall until Israel passed, is evident. 4. That God gave not Moses command to shut the sea before Israel was secured is manifest. Now that God did make one part of the waters drown the Egyptians, while the other part was made a wall to Israel, is not revealed, but it is enough that the waters returned in season to drown all, and keep any from escaping, and yet secured the passage of Israel.

Quest. Why were the Egyptians cast dead on the shore?

Answ. 1. The sovereign will of Jehovah is cause enough. 2. To let the eyes of Israel help their faith in his word. 3. It is probable God would there send their arms for Israel to take them unto them. 4. To stir up praise, to him who did save them.

Quest. 3. How are they said to believe in Jehovah and in Moses?

Answ. 1. Some read as outs, they believed the Lord and Moses. 2. The phrases of believing God, or in God, though by some distinguished into assent of mind, and consent of will, yet they note a joint work of faith; one cannot be without the other; and both together do sometimes note a false faith; Joh. 2.24. And sometimes a true faith. Joh. 5.46. Joh, 6.29.30. 3. Moses is here only a mediate object of faith, as declaring God's mind to Israel; so that it was his doctrine, which they believed, as 2. Chron. 20. v. 20.

Quest. 4. Was this a true fear of God and faith in him?

Answ. 1. With respect to some singular persons it might be so, that they truly believed unto life. 2. But for the general mass of the people it is plain, that their passions were momentary, and their faith temporary, for we find them murmuring again but three days after. Ch. 15.24. 3. One thing more is observable, that their fear here foregoeth their faith, but in the true and saving work, faith preceeds fear, for men truly fear God, because they truly believe in him and upon this account also they love him. Gal. 5.6.

Quest. 5. What was the name of this sea?

Answ. 1. It is called the red sea by the 70 and ours, Psal. 106.7.9. And the Apostle. Hebr. 11.29. And conjectures of this adjunct are various; some think from color, others from the name Erythra son of Perseus. And others by a color cast by the suns reflection; but all are sandy. 2. The name in Scripture is Suph, which is a weed growing at the bottom of the sea, and dying with it red in India, &c. Exo. 15. And may give the name to it of the red sea; & herewith may we well content ourselves.

We conclude this.
• D. 1. Miraculous descriminating mercies must again and again be reiterated to the Church. Red sea mercies must not be forgotten by them.
• D. 2. To have sea made land, and waters walls of defense, are peculiar to God's Israel. Ver. 29.
• D. 3. Partial deliverance of God's Church shall be perfected in full salvation.
• D. 4. In God's appointed day his salvation shall be completed for his people.
• D. 5. Grace vouchsafeth sometimes the eyes of Israel to behold enemies destroyed, which faith would not receive.
• D. 6. Dead enemies God will give his Church to look upon after their living rage.
• D. 7. The sea at God's word not only killeth the enemies of Israel, but giveth them for a spoil to them. Ver. 30.
• D. 8. The Church hath seen and shall see the great hand of Jehovah put out against persecutors.
• D. 9. Such sight of God's hand stretched out may make all the people to fear the Lord.
• D. 10. Such fear while abiding may force a faith in God, and his word.
• D. 11. Jehovah and his Ministers are believed, and rejected together.
• D. 12. Temporary faith will work temporary conformity to God and his Ministers. Ver. 31.

CHAP. XV.

The Chronical connective particle Then which subjoineth this Chapter to the former, showeth the following history of Israel's praise to refer to the great works of God saving Israel, and destroying the Egyptians, which was before reported. In the general division of Israel's 5 ^th stage which is declared from the 15 ^th Ver of the 14 ^th Chapter to the 26 ^th of this 15 ^th , it was observed that this history of the song of Moses from Ver. 15. to 21. was the seventh head, and the progress of Israel afterward, three days in the wilderness and pitching in Marah was the 8 ^th from Ver. 22. to 26. Where the 5 ^th stage was finished.

If we consider this Chapter by itself, it contains two general heads,

1. The narrative of Israel's praise, Ver. 1.21.

2. The history of further progress and pitching, Ver. 22.27.

1. At Marah which was the fifth stage. Ver. 26.

2. At Elim which was the sixth stage. Ver. 27.

I shall proceed according to the general division, and so we enter in this Chapter upon the seventh head.

7. The next event in the passage of Israel unto the fifth stage after their departure out of Egypt, is the praise ascribed unto God by Israel in the song of Moses. The general parts are two to be observed.

1, The proposal by Moses and the men. Ver. 1.19.

2. The responsal by Miriam and the women, Ver. 20.21.

In the former we have more especially to consider,

1. The general proposition and argument of this song, Ver. 1.

2. The grounds or motives of it, twofold.

1. Such as were already past, Ver. 2.12.

2. Such as were to come, which faith evidenced, Ver. 13.17.

3. The conclusion, Ver. 18.19.

In the general proposition of this joyful song occur,

1. The preface, Then sang Moses and the sons of Israel, this song to Jehovah, and they said, saying, Readings are all to the same sense. Only that which is singular to Moses, is read plural by the 70, and for singing some read praising, Ar. Herein these terms are obvious,

1. The term chronical which knits this to the former history then, this is generally so translated az.

Quest. When was this time?

Answer. Immediatly in that morning of their deliverance, and the Egyptians submersion, which was the 21 ^th day of the first month, and the great festival in the days of unleavened bread.

2. The minister and subject of this song, Moses inspired by God, as his Prophet, and the sons of Israel, all the men that were capable of such a duty as to sing, and praise the Lord.

3. The matter of the work reported what they did, They sang this song; that is, that which followeth.

4. The manner of acting it was by voice, saying they said, with singing voice.

Quest. What was the order of singing this song?

Answer. 1. It is evident Moses was the chief Minister of the song, he from God penned, and made it. 2. He it is likely gave this song unto them, or declared the same, that they might sing with him.

Quest. What was the end or scope of this song?

Answer. 1. To impress this mighty work of God on Israel. 2. To raise their hearts unto God's praise, Ps. 106.12. 3. Hereby they were joint witnesses of the unheard of work of God, in Israel's deliverance. 4. The Spirit of God makes further use of it in applying this song unto the deliverance of the Church from spiritual Egypt, Rev. 15.3.

Quest, Did the children of Israel truly praise God in this song?

Answer. 1. This surely was required of God, & intended by Moses. 2. The true believers among the Israelites; did praise truly according to their faith. 3. Such as were but temporary and sight believers, they praised God in the letter, but not in the spirit; as in the visible Church is done at this day, some stick in the letter of duty, and some reach to the Spirit of it.

2. The proposition of praise made by Moses in general, wherein we may observe,

1. The resolution of faith unto this duty, I will sing to Jehovah, Let us, and we will sing, or let us praise God. So readings do vary but not from the sense. Here note,

1. The subject of the duty expressed in the first person, I, which is not individually to be taken, but collectively in the name of the Church, whereby they bind themselves in this resolve for duty.

2. The duty itself, which is expressed in the future time, I will sing; which act, though in itself it be external only, in the voice, yet carrieth in it all the inward and spiritual action of worshipping by praise; in the inward spiritual joy of the heart, as in the confession of the mouth, & is a work of faith.

3. The object terminating this duty is Jehovah himself, unto him alone doth Moses, and Israel sing; he is the reciprocal object of praise, as well as of prayer.

2. The general ground of this resolution for praise, which is the greatness of God's work now done, expressed,

1. By an assertion of his greatness, In magnifying he was magnified, — Gloriously was he glorified, Sept. Sam. Vulg. — He was magnified above the great ones and magnificence is his. Onk. Cald. — Because in power he was mighty, Ar. — Let us praise God to be glorified, who was glorified upon the horses, &c. Syr. Here observe,

1. The rational particle giveth an account, 〈 in non-Latin alphabet 〉 for, or because of his greatness, therefore will I praise Jehovah.

2. The substance of the reason itself, in magnifying he was magnified, the sense is, in making out greatness, and excellency or glory, he was made great, cxcellent and glorious; that is, he appeared so to be, excelling gloriously, or exceeedingly excellent. Iun.

2. By an evidence of the fact, now declared on the Egyptians, The horse and his rider hath he thrown into the sea, All readings agree in this,

1. The author of this, the great Jehovah.

2. The object, singularly expressed horse and rider; which by some is transferred to Pharaoh himself; but it is too narrow, here they are terms of multitude, that is, all the horses and their riders in the Egyptian army; which comprehend the whole host.

3. The fact, which evidenceth his excellent greatness, he threw them into the sea.

1. He in judgment moved them to go in.

2. He in vengeance cast them into the waters and drowned them, after he had conducted Israel thorough the sea safely.

Quest. Why is this made the general burden of the song?

Answ. 1. Horse and riders are the excellency of strength and pride of power among men, Isai. 36.8. 2. These were trusted in by Pharaoh and mustered up against God and Israel. 3. In destroying these the excellency of God's power appeared, God made it known, that the Egyptians were men and not God, and their horses flesh, and not spirit. Isai. 31.3.

It teacheth us.
• D. 1. The time of Israel's salvation and Egypt's destruction is the season of the Churches praise.
• D. 2. The first day of the Churches feast of unleavened bread is their initial feast, but the last a full festival. 1 Cor. 5.7.8.
• D. 3. God's Ministers of salvation should lead, and subjects of salvation should follow, in the work of praise.
• D. 4. Jehovah only is the object terminating praise.
• D. 5. Singing, as a spiritual work only, suits with God.
• D. 6. Permanent resolutions of praising Jehovah are becoming his Church.
• D. 7. The excelling excellency of God in himself, is the true matter of his praise with his people.
• D. 8. Evidence of God's excellency in destroying the strength of persecuting powers, must provoke his Church to sing of his greatness. Ver. 1.

2. The special grounds and motives of this praise do now follow, which are of two sorts,

1. Some concerning the time and providences past, from Ver. 2. unto the end of ver. 12.

2. Some respecting the time to come. ver. 13. &c.

As to the former they may be referred also unto these two heads,

1. To God's being, what he was to them, ver. 2.3.

2. God's doing, what he did for them, ver. 4.12.

In the former Moses describes God two ways,

• 1. In relation, ver. 2.
• 2. In himself simply, ver. 3.

1. As to that which notes his relation, therein we have,

1. The description relative, which is in these four particulars,

1. Jah is my strength and my song. Vulg. same, — Help and protector, Sept. — The terrible Lord. Onk. — My strength and my praise is God. Sam. — Most mighty and most glorious is God the Lord. Syr. — My magnificence and my glory, Ar.

1. The subject related here is Jah God's proper name, equivalent with that of Jehovah, and notes his being, and him to be the cause of being unto all things, and now of the Churches salvation, and Egypt's destruction; it is usually expressed in songs of praise. Ps. 68.5.

2. The subject correlat, Moses and Israel with him, God's Church and people adopted.

3. The relation between these, My strength and my song; The same is expressed, Ps. 118.14. Isai. 12.2. Which terms may be understood,

1. Efficiently, that Jehovah gave them strength, and made them a praise to him.

2. Objectively, that Jah Jehovah was the subject of their strong praise, as in the connection strength seemeth to intend, so it is used Ps. 29.1. Ps. 8.2. Mat. 21.16. In both senses may it be taken, and the term of propriety my intimate's the peculiarity of this relation from Jehovah to his Church.

2. The next relative discovery is, He was my salvation or for my salvation, Vulg. same. — 〈 in non-Latin alphabet 〉 Sept. — He spake in his word, and was to me for a Redeemer, Onk. — Therefore will he be to me for salvation, Sam. — Who was my helper, Ar. And he will be to us a Savior, Syr,

1. The terms in relation are the same Jehovah and Israel; God and his Church.

2. The ground of relation between them is salvation; he the savior and they the saved, which two are terms reciprocal, now this salvation is either special & singular, as that from the Egyptians now past, or general and of the largest consideration, as salvation to eternity unto such as are truly in this relation with him.

3. The next relation expressed is, He is my God, or This is my God, Sept. Onk. Sam. Syr. Vulg. same. — This my almighty, Ar,

1. The terms of this relation are the same Jehovah and Israel.

2. The relation between them is adoption, that is asserted by Moses, he is my God, and I am his adopted, he to be almighty God to me, and I to be an enrolled subject to him, this also in the truth is only belonging to the true Church, Hos. 2.23.

4. The last relative description is, He is the God of my Father, Readings all agree, — Of my fathers, Onkel.

1. The terms are here Jehovah and Abraham.

2. The relation is adoption, Jehovah was to him a God, G • n. 17.7. The Chaldee read's plural fathers, and so take in Isaac and Jacob.

Quest, Why doth he mention this relation?

Answer. 1. To note the truth of that God, whom he doth assert to himself, Ex. 3.14. 2. To point out the faithfulness of that God, who continued so from Abraham to Israel, as he promised, Gen. 15. 3. To make this altogether a matter of praise.

2. Next to this relative description of God we have a positive resolution of duty to him, and that in two particulars,

1. For making him an house, And I will make him an habitation, — I will glorify him, Sept. — I will build him a sanctuary, Onk. — I will praise him, Sam. Syr. — I betake myself to him Ar. Herein note,

1. The subject of this duty. I Moses, and Israel, whose God is Jehovah. Truly adopted ones.

2. The object of this duty, Jehovah their God.

3. The duty itself, I will make him an habitation. i. e. for myself, or I will inhabit him, as some read, but the conjugation will not suffer it. Others to the letter. I will make an habitation, or a comely dwelling for him; which if it respect God's visible Tabernacle among them, yet it must note that spiritual house of souls, wherein God delight's to dwell, so his Church is called his house. 1. Cor. 3.16. 1 Pet. 2.5.

2. For honoring or worshipping of him, I will exalt him, Sept. Sam. Syr. Vulg. same. — I will serve him. Onkel. — I magnify him. Ar The for • e and compass of this duty carrieth in it the whole work of true religion; which stands in the inward prizing and affecting God according to his high being; as he is indeed the most high, and no less in suitable actings about his worship; that the high praises of God should be in their mouths. Ps. 149.6. So no less are the tremblings of humble souls suitable expressions given unto God exalted on his throne. Isai. 66.1.2. Ver. 2.

3. The description of God's being positive, or absolute, for which also Moses doth exalt him, followeth in two assertions added,

1. Jehovah is a man of war, — The Lord breaketh wars. Sept. Ps. 46.8.9. — The Lord is the conqueror of wars. Onk. — Mighty in war. Sam. — The Lord is a giant and warrior. Syr. — The God of battles, Ar. — The Lord is as it were a man that fighteth. Vulg. In this position,

1. The subject is Jehovah, the infinite and eternal being, the cause of all.

2. The attribute is a man of war, which expression among men notes one mighty, subtle, active to annoy and destroy others, and here borrowed after the manner of men to set out the warlik power of God. 1. Sam. 17.33.

3. The attribution itself is tropical; for the subject and attribute are in their nature inconsistent; and therefore it can be but metaphorically spoken of God, that he is a man of war.

2. Jehovah is his name, — The Lord. Sept. Onk. Sam. Syr. — God is his name. Ar. Almighty is his name, Vulg. In this proposition note,

1. The subject is his name, that is, the name of that warrior, or man of war spoken of before immediately; now this name is the notification of him, by which he is known, as if he should say, the proper title or style of this man of war by which he is known is, &c.

2. The attribute here is Jehovah, which notes the infinite and eternal being, he that put's into being salvation for his Church, and destruction to its enemies, Ex. 6.3.

3. The attribution is proper, true, and essential, the name of that man of war is Jehovah.

Quest. Did God appear in any shape to Moses, that he calls him a man of war? as Jos. 5.

Answ. 1. No such thing doth appear in this place. 2. All his visible appearance was in the pillar of cloud and fire, no more is here mentioned. 3. However God did appear to Joshua as a Captain, yet that was not his usual course, neither would he let Israel see any shape of him, Deut. 4.

Quest. Why is his name Jehovah so indigitated?

Answear. 1. To point out the true God the object of worship. 2. To note the cause of Israel's salvation, and Egypt's destruction. 3. To suit the praise, and worship to him, to be real, Ver. 3.

Learn we from it.
• D. 1. God's relative being to his Church rendereth him the object of their praise and worship.
• D. 2. Mighty and sweet, and joyful, and saving, and near, and faithful is Jehovah's relation to his Church.
• D. 3. Mighty, and cheerful, and faith • ul must the Churches praise be unto God in relation.
• D. 4. The best answer of Israel's relation unto God is to make an habitation for him.
• D. 5. High praises from the Church to Jehovah are suitable to his exalted mercies. Ver. 2.
• D. 6 Jehovah alone is the mighty Warriour for his Church in the world. The Lord of hosts. Heb. 3.8.9.
• D. 7. The known title of God is to be the infinite and eternal being, who saveth his Israel, and destroyeth its opp • essors.
• D. 8. It is Israel's duty to know and trust in that name Jehovah. V. 3.

2. The next special head of argument for thi • song respects time past, after Moses had declared what God was to them, is the discovery of what God had done for them▪ from the 4 ^th to the 12 ^th verse. Herein these particulars are observable.

1. The issue of the war is reported which Jehovah had with the Egyptians, Ver. 4.5.

2. The cause of this issue described, Ver. 6 7.8.

3. The provocation to bring it on the enemy, Ver. 9.10.

4. The praise ascribed to God thereupon, Ver. 11.12.

1. As to the sad issue of God's war with the Egyptians (for with that Moses beginneth as to method of his song, reporting that first which was done last) it was generally the destruction of Pharaoh and his host, and that expressed as it were in 4 versicles following.

1. Pharaohs chariots and his host hath he cast into the sea, Readings most agree. — He saw in the sea, Sam. mistaking 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉

1. The Agent here is Jehovah, that man of war.

2. The patient, Pharaohs chariots and host, instruments of war and soldiers.

3. The act done upon them; he threw them into the sea like a stone out of a sling and plunged them into the sea.

2. And the choicest of his servants are drowned in the red sea, or reedy sea. Ar. same, — His choice captains, &c. 〈 in non-Latin alphabet 〉 . Sept. — His choice valiant men. Onk. — Tribunes. Sam. — His choice Princes. vulg. No difficulty in the text,

• 1. The subject of this sad issue, Pharaohs chiefest commanders and chief captains.
• 2. The issue itself, they were all drowned in the sea; the glory of all his strength perished in the waters.
• 3. The special notation of the place is remarkable, it was in the red sea, this is still pointed at by the spirit, Ver. 4.

3. The depths have covered them, Readings most agree. — He hid them in the sea. Sept. This is but a confirmation of the issue. For though the sea gave passage to Israel, yet the waters returned to cover the Egyptians, and bury them.

4. They sank down into the bottom as a stone, Readings all agree,

1. The subject of this issue, is the same formidable army as before.

2. The issue itself, They sank down as a stone, a paraphrase of drowning.

1. It note's the certainty of their death.

2. It note's the irrecoverablenes of them. This is expressed by falling of lead into the water afterward, Ver. 10. But here and elsewhere set out by a stones sinking in the water, Neh. 9.11. So prophesied also of spiritual Egypt or Babylon, Revel. 18.21. Ver. 5. There is no swimming out.

Quest. What were these choice captains mentioned?

Answ. The word rendered Captains cometh from that which signifieth three. 〈 in non-Latin alphabet 〉 — And the 70 render them. Tristas ascensores Various are conjectures about the reason and force of this name; as that they were third from the King, or as eminent among three; but some Rabbins and the Cald. Par. read it by valiant ones, without reference to number; Targ. Hierus. Ben. Uz. His fair young men, such as were the choice of his strength, yet if there be any weight to be laid upon the notion of a triary Captain; probably it seems there were such in every chariot, wherein 9 were carried, set in a treble posture, fit to fight, and a Captain over these might well be: but the sum is, they were the choice of Pharaohs Army, upon whom God darted his arrows in the sea, as Targ. Hierus. there the depths covered them, and they perished. So shall all the Captains and mighty ones be destroyed, who fight under Antichrist against Christ and his Church.

Hence observe.
• D. 1. Armies, and chariots, and Kings with all their power are at the dispose of Jehovah, Lord of hosts.
• D. 2. The sea, the deeps, the red sea, all waters are God's warlike instruments against persecuting powers.
• D. 3. The choicest strength of Armies cannot stand against these God's instruments of destruction.
• D. 4. God sometimes destroyeth his enemies in the same kind, as they destroy his Church. Waters drowned Israel's infants, now the Egyptians. Ver 4.
• D. 5. There is no swimming out but sinking into the bottom of God's destroying deeps without recovery.
• D. 6. Such doleful issues of vengeance on God's enemies is the matter of heavens song, Ver. 4.5. Rev. 18.20.

2. The cause or Author of this dismal vengeance on the Egyptians, is God himself, described emphatically in this work, Ver 6, 7, 8, Wherein note,

1. His work upon the enemy, which was destruction, ver. 6, 7.

2. His work upon the means, ver. 8.

In the former we have to observe these particulars,

1. The form of words used by Moses which is by way of aprostrophe unto God; he was declaring what God had been and done for Israel against the Egyptians in the description of the event, but now coming to speak of the cause, he turns himself to Jehovah ascribing all to him, Thy right hand, &c.

2. The matter here acknowledged unto Jehovah in this song is his prevalency, in breaking, overthrowing and consuming the enemy; and it is rhetorically expressed in 4 propositions,

1. Thy right hand O Jehovah is magnified in power or made glorious, Readings mostly agree, — Is glorified, Sept. — Is most valiant, Onk. — Excelleth in strength, Syr. — Abounds, Ar. — Sam. and Vulg. as Hebr. — Thy right hand magnified itself to me in that power, Jun. The terms herein observable,

1. The object of this assertion, which is Jehovah.

2. The special thing in Jehovah here sung of, is his Right hand, in several passages of the Prophets it notes his power as also his arm; yea and it seemeth to hint his dexterous exertion of his power to success, Psal. 18.15.16.

3. The commendation ascribed to it, that it was magnisied, or made great and glorious, and excellent in its virtue and power to Israel.

2. Thy right hand O Jehovah hath broken or dashed in pieces the enemies, Readings to the same sense, — Hath smitten, Vulg. — Hath made the enemy to tremble, Ar. In the former, God's right hand is exalted defensively as made glorious for Israel, and in this is set out offensively as destructive to the Egyptians.

1. The same object of praise, is Jehovah.

2. The same power exerted, his right hand.

3. The effect for which it is praised by Moses is various, and opposit, and that is destruction unto the Egyptians enemies to Israel, Ver. 6.

3. And in the greatness or multitude of thy excellency thou hast thrown down thy risers up, or those that rose up against thee. — In the multitude of the glory hast thou broken the adversaries, Sept. — Broken them who rose up against thy people Onk. — Thou wilt subvert, Sam. — In the greatness of thy omnipotency, thou dost overthrow, Ar. — Thou hast troubled thy haters, Syr. Thou hast put down thy adversaries, Vulg.

1. The object here praised is the same Jehovah.

2. The special property here praised is the greatness of his excellency, wherein the enemy▪ dealt proudly, he shown himself above them.

3. The effect of this, he subverted, overthrew, and cast down all that did rise up against him.

1. The subverted were the Egyptians.

2. The crime was, their rising up against God, so they did in rising against his people. Zech. 2.6.

3. The sad issue, they were thrown down, and trampled on by the great Majesty of heaven.

4. Thou sentest forth thy wrath, it devoured them as stubble, All readings are the same, — As the fire the stubble Onk.

1, The same object, Jehovah is still praised.

2. The special thing here sang of, is the emission of his burning wrath upon the Egyptians.

3. The effect or issue is the devouring of them as fire consumeth stubble; so is God's wrath fire, and the wicked are stubble. Ps. 89.47. Isai. 5.24. Isai. 47.14. Mal. 4.1. Thus far is the cause of the Egyptian destruction exalted in song, viz. Jehovah in his power, greatness, excellency and wrath engaged against them, V. 7.

2. His consumption, or work upon the means of their destruction which were the waters of the sea. Ver. 8. Whereabout also we may note,

1. The cause working or effecting, And with the blast of thy nostrils the waters were gathered together, — By the Spirit of thine anger the water was divided, Sept. — By the word of thy mouth the waters were wisely gathered. Onk. — Breath of thy wrath. Sam. Ar. and Vulg. — By the blast of thy countenance the waters swelled. Syr. Here are these terms,

1. The cause itself operating, which is said to be the blast of God's nostrils.

1. Principally his word or command.

2. Subordinatly, the strong east-wind raised by his word.

2. The operation or work itself, it gathered the waters according to God's pleasure.

2. The effect produced hereupon, in two expressions.

1. The floods stood upright as an heap. — As a wall, Sept. Onk. Sam. — The gulfs stood like hills. Ar. — The stoods as in bottles. Syr. — The flowing water stood. Vulg.

2. The depths were congealed in the heart of the sea, Most readings to the same. They were thickened in the midst of the sea; some allude to the curdling of cheese; others, to the congelation of waters into ice. The effect generally is the same; that God's breath miraculously made the fluid waters to become solid bodies.

1. As walls to Israel.

2. As ice to melt on the Egyptians. So Moses praised God for disposing the same means to save Israel and destroy the Egyptians.

Which teacheth us.
• D. 1. Jehovah alone is the only Author of salvation, unto whom the Church must turn its praise.
• D. 2. Jehovah's right hand is glorious in saving Israel and dashing its enemies. His power works dexterously for Israel but terribly to Egyptians. Ver. 6.
• D. 3. The same enemies that rise against Israel, rise against God himself.
• D. 4. The greatness of Jehovah's excellency will certainly subvert them.
• D. 5. Wicked persecutors are stubble, God's wrath a fire.
• D. 6. In God's day his fiery wrath will be sent out to destroy such wicked ones. Ver. 7.
• D. 7. God's word and winds are but the blast of his nostrils.
• D. 8. The very waters are gathered, heaped, and congealed at his breathing. They change their nature.
• D. 9. Such great things hath God done, and will do for Israel's deliverance.
• D. 10. Israel must sing of this power, excellency, wrath and breath of God's nostrils to his praise. Ver. 8.

3. Now followeth the provoking cause of this past destruction from God upon the Egyptians, which was their own proud brags and confident boastings of their victory over Israel beforehand, which stirred up wrath and hasted their destruction, Ver. 9.10. In which two verses we have to observe,

1. The enemies threatening and insultation, Ver. 9.

2. The execution of God preventing them, Ver. 10.

In the former, the pride of the Egyptians confidently promiseth them success to the vanquishing of Israel, whereupon they made these resolves.

1. The enemy said, I will pursue, I will overtake, All readings agree in this. Wherein are these terms,

1. The resolver, it was the enemy, that is, the Egyptians, well paraphrased under that name, as being full of malice, rage, and cruelty, set against God's Israel, and it was a mighty enemy too, on a fleshly account. Enemies resolves are not like to bode good.

2. The resolution itself first here taken, and that is, he will pursue, yea that he will overtake Israel, let God do what he can. In which resolve we may note

The form of words is a prosopoptia, emphatical.

1. The enemies violent bent against God's Church to take them.

2. The proud and high defiance of God, though many a time he had by plagues required his people from them, and now miraculously had opened the sea for them, to escape from Egypt's persecution.

3. The desperate blindness and folly as to themselves, to resolve to persecute Israel in such a way, which was only of God's making, & in his power to shut it up; yet foolish enemies they resolve to pursue.

2. The next resolve is to spoil, I will divide the spoil, my soul, shall be filled with them, Readings mostly agree, — I will fill my soul, Sept. — My soul shall be avenged. Ar. — My soul shall devour them, Syr. Here the enemy makes a further resolve,

1. Division of all the substance of Israel for spoil among his army, which he had gathered.

2. Satisfaction a • d • ulnes for the great prey which they made sure of to themselves, my soul, or the lust of my soul shall be filled. Here is confident boasting before victory.

3. The last resolve, I will draw out my sword, my hand shall destroy them, — I will kill with my sword, my hand shall Lord it, Sept. — My hand shall consume them. Onk Ar. — My hand shall kill them. Sam. Syr. Vulg. The same enemy goeth on further in his resolution.

1. To draw his sword, to which expression all agree, and the rendering of it, that is, a resolution to use all warlik instruments to annoy, terrify, kill, and destroy such as he resolved to pursue.

2. To destroy them by his hand or power; the word used here is variously translated, one readeth, I shall impoverish them, another, it shall devour them; another, my hand shall take them for my inheritance, Junius. And so, ours, in the margin, my hand shall repossese them. The word in the root signifieth to possess as an inheritance; but in some conjugation to make poor, and drive out of possession; and thence consequently to destroy: every way the proud enemy threatens to draw his sword for some pernicious end, which amounts to the destruction of Israel, which way soever it be read; for if Pharaohs hand had repossessed them, it had been for destruction, or if he meant to disposs • sse them of all, it was still to destroy them; the verb seems to be in the second person; as if it were read, O my hand, thou shalt impoverish or destroy them. 1. Sam. 2.7. The word signifieth to make poor. The Lord maketh poor. Hab. 3.14.

2. God's prevention by an unexpected execution now followeth. V. 10. Wherein.

1. The cause preventing and executing, thus expressed, Thou didst blow with thy wind. Sam. Ar. Syr. — Thou sentest out thy wind, Sept. Thou spakest by thy word, Onk. Thy wind did blow. Vulg. Here note,

1. The cause principally efficient, is Jehovah himself.

2. The cause instrumentally efficient, his wind; which was contrary to that which made the waters stand.

3. The causation which was the blowing of it, or putting it now to work.

2. The effect produced hereupon, which is twofold,

1. Upon the sea, The sea covered them, Readings same.

1. The sea obeyed its maker to return unto its course at his word; it came to its strength from its astonishment or standing still.

2. The word executed, which was commanded it. viz. It covered the Egyptians, Deut. 11.4. Ps. 106.11.

2. Upon all Pharaohs host, They sank as lead in mighty waters, All readings to the same. — In the deep water. Ar. Ps 74.13.14. Herein,

1. The subject of this execution, the proud vaunting enemy, the Egyptians, Pharaoh and his host.

2. The effect upon them, they sank into the mighty waters; they were drowned and destroyed.

3. The irrecoverablenes of this ruin, they sank like lead, never to rise again; as before it was said they sank as a stone; thus they who would pursue ar • pursued, they who would take are taken, and such as resolved to spoil are spoiled, and who would kill and destroy are killed and destrojed in God's mighty waters, poor worms are these mighty persecutors in God's hand. Ver. 10.

We Learn.
• D. 1. The pride of persecutors makes them utter their boastings themselves in God's defiance.
• D. 2. Enmity against God and his Israel will not stick to resolve the worst against them.
• D. 3. Pursuit, spoil, captivity, and death are the breathings of enemies against the Church.
• D. 4 Madness and folly maketh wicked enemies to threaten what they cannot do. Ver. 9.
• D. 6. God hears all the blasphemies and boastings of enemies, and blows upon them.
• D. 6. The blast of God's mouth defeats all the brags of enemies.
• D. 7. God can make his waters prevent enemies pursuing and spoiling. Irrecoverably can God destroy all enemies that seek to destroy his Israel. Ver. 10.

4. The retribution of praise followeth, Ver. 11.12. Herein two especial heads are considerable,

1. The ascription of praise itself. Ver. 11.

2. The reason, Ver. 12.

In the former we have to consider these particulars,

1. The form of ascription which is by way of admiring expostulation, and this is much more than to say thou art glorious, &c. And it expresseth him to be transcendently glorious, and without a parallel. Several such expressions the Spirit giveth us; for the execution of God, Ps. 89.6.8. Micah. 7.18. Who is a God like unto thee? Onk reads it positively.

2. The matter ascribed unto God which is a fourfold attribute. We have plainly expressed,

1. The glory of his deity in these words, Who is like unto thee among the God's, O Jehovah? Readings mostly agree.— There is no God beside thee. Others read — There is none like thee among the mighty. Vulg. The force of this question is negative with an emphasis. There is none like Jehovah among the God's, which being a comparative speech these terms are observable,

1. The subject compared, God's, some read mighty ones, Angels, &c. But though the word in some other places may be so read, as circumstances may require, yet here nothing so forceth it. And it is most proper to understand it of the Egyptian God's, who in this war, and the event of it, are compared with the God of Israel. There are God's many, or multiplied in variety of the ways of worship, such as gentiles have, 1. Cor 8.5.

2. The subject comparing, Jehovah the Creator of heaven and earth; the God of Abraham, & Israel, who is worshipped by them according to his law only.

3. The comparison itself is about likeness, they are no way like unto this being, pure vanities which can do neither good, nor hurt, but this God hath now made known his eternal power, and Godhead in saving Israel and drowning the Egyptians, None like to him in being or working, either for saving or destroying.

2. The next attribute is the glory of his holiness, Who is as thou glorious in holiness? — Magnificent in justice, Sam. — Thou art glorious, holy, &c. Ar. — In holiness. Syr, Vulg. — Glorified among Saints. Sept. — Mighty in holiness. Onk. Herein,

1. The terms of comparison are the same God's.

2. The matter of comparison here, is, holiness and the glory of it, wherein we may observe,

1. Concerning holiness itself here spoken of him,

1. That it is comprehensive of all attributes, Isai. 6.

2. That the perfect notion of it, is absolute denial of imparity, and infinite perfection of purity, such as is effective of holiness in creatures, making Angels, and men holy.

3. That the glory of this also is drawn into comparison, which is the highest excellency of the same, such as is competent to the infinite Jehovah only, Deut. 32.3.4. Ps. 92. last.

2. Concerning the adjunct, glorious, magnificent. Now in respect of those what comparison is there between the unclean dunghill-vanities of the heathen, and this holy God. They are not to be named with him.

3. The next attribute is the terriblenes of his praise, Fearful in praises, Sam. Onk. same. — Wonderful in glories, Sept. — Terrible and to be praised, Syr. Ar. Vulg. Herein also God is made unparalleled. Herein are two terms,

1. The matter attributed, terriblenes, or that he is to be reverenced or feared.

2. The formal account of it upon which it is attributed, his praises; which is here to be taken objectively and passively, for all those dreadful acts which deserve praise, rather than subjectively and actively, however we are to rejoice and praise him with trembling; for if he be to be praised for his praiseful acts; needs must he be praised to the fear of his name.

4. The last attribute is, Doing a wonderful thing, singular for plural, doing wonders, most readings agree. — A worker of miracles or prodigious things, Syr. Ar. Herein also Jehovah is set above any, like as a wonderworking God, wherein note,

1. Activity, he is pure act, & acting for his.

2. The product of his acting; it is all wonder and miracle, miraculous dividing seas, miraculous destruction of Egyptians, miraculous salvation of Israel; all his wonders are here ascribed to his name, Ver. 11.

2. The reason in special for all this followeth, wherein are,

1. The cause mentioned, Thou hast stretched out thy right hand, Readings are mostly the same, — Thou hast lifted up, &c. some,

1 Here is the right hand the cause, and that of power, holiness, terrible wonderfulnes mentioned.

2. The exerting of it, now it was stretched out and should it not be praised?

2. The effect of putting forth this mighty, holy, terrible, and wonderful right hand, The earth swallow them up, Readings are the same, that is, upon the stretching out of God's right hand all the formidable army of the Egyptians were devoured, and swallowed up in the earth.

Quest. Were they not drowned? How could the earth be said to swallow them?

Answer. The Rabbins fable it here that the sea and earth did contend about them, when they were cast upon the shore, and at last God commanded the earth to open and swallow them. But these are foolish inventions. The matter is clear that the depth of the channel between the mountains is styled the earth, in comparison of the Ocean, & there were they devoured, after God had shewn them dead on shore, Jonah. 2.6. Ver. 12.

Whence we note.
• D. 1. Vnparallel'd is God in the truth of his deity in himself and will revealed, none else like or besides him.
• D. 2. Vnparallel'd is Jehovah in the glory of his holiness, none so holy.
• D. 3. Vnparallel'd is Jehovah in the terriblenes of his praises, or praisifull works.
• D. 4. Vnparallel'd is Jehovah in his wonder-working for his Church, Ver. 11.
• D. 5. God's strecthed out arm in the destruction of Egyptians held out his Deity, holiness, &c.
• D. 6. It is the Churches duty to sing for all this of God in unparalleled praise, Ver. 12.

2. Now followeth the argument of praise in this song which concerns the works of God for Israel's future salvation, here prophesied of, and evidenced by faith, Ver. 13.17. Herein these works of God are foretold,

1. His providential guidance of them to the place, Ver. 13.

2. His consternation sent upon enemies in the way, Ver. 14.15.16.

3. His settling of Israel in his holy place, Ver. 17.

In the first of these, three acts of providence toward Israel are spoken of, all noting God's carre over Israel,

1. God's initial conduct of them, Thou wilt lead forth in thy mercy this people, Sept. Onk. Sam. Ar. Syr. Vulg. read in the time past, Thou hast led forth, some read in the present, Thou doest lead, or thou art leading. Iun. And others in the future, Thou wilt lead forth, all the verbs in Hebr. are in the time past, but the work that terminates them, which was their coming to God's holy place, was not performed, therefore it is better to read either in the present, Thou art leading, or in the future, Thou wilt lead, &c. And so taking it as the matter requireth, all this is promissory which we read in this verse, as well as that which followeth,

1. The Author of this promised providence, Jehovah to whom Moses now singeth.

2. The object of it Israel, named this people, emphatically.

3. The good promised, which containeth two things,

1. The providential act itself, thou wilt guide or lead forth, conduct or carry on to the end.

2. The manner of it, or specification of this providence, In mercy even in thy mercy thou leadest them. A merciful conduct was this mentioned, goodness, love, grace, mercy, is the guide.

2. God's continued Redemption, Thou wilt redeem or doest redeem, Sept. and others read as ours, which thou hast redeemeth; but the relative is not in the original; though it may well be supplied, as it must in other places, yet the whole verse being prophetical and promissory, and the acts distinct; it may well be read as the rest, Thou art still redeeming them, or thou wilt redeem them. If it be read in time past, it concern's that work which so far God had done, in freeing them from the Egyptian bondage thus far; but if in the future, then it points out,

1. The term a quo, of future troubles.

2. The term ad quem, future rest.

3. The act of redemption which is the motion of them from the one to the other, until he shall fully save them. — liberasti, Syr. Salvasti, Ar.

3. God's continued guidance, Thou shalt gently lead them in thy strength to the habitation of thy holiness, — Thou hast called them in thy strength to thy holy lodging, Sept. — Onk. Syr. and Ar. answer the Hebr. The Samar reads, — Thou hast possessed in thy strength the habitation of thy holiness, mistaking 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 . Now this cannot reasonably be meant of anything past, for they were but now come over the red sea, neither were they come to that holy habitation of God prophesied of, which is the promised land, & therein Jerusalem, and in that the Temple, which (as reputed) was built about 480 years after Israel's coming out of Egypt, 1 Kings. 8.3. English. Annot.

Herein also we have to note these special terms,

1. The guide, Jehovah.

2. The object, the same people.

3. The providential act with its modification, Thou shalt sweetly, mildly, gently lead them, in thy strength, so the word is rendered, Isai. 40.11. Where are observable,

1. Thorough conduct to the end of their way.

2. Tender & sweet guidance in their way.

3. Sure and safe conduct in the strength of God.

Note hence.
• D. 1. God's future providence as well as past deliverance is the matter of faiths praise.
• D. 2. God as a shepherd leadeth his people thorough their course to rest, and will lead, as if it were done.
• D. 3. Mercy is the rule of all God's conduct to his Church here below.
• D. 4. God hath saved, and will redeem his Israel out of all their troubles. It is his promise, Psal. 130.8.
• D. 5. God's holy habitation, Zion in type, and heaven in truth, is the end of all his providential guidance unto his.
• D. 6. God's strength secureth the Churches conduct to his holy habitation.
• D. 7. Tender, sweet, and gentle is God's guidance of his Church thorough their way to rest, Isai. 40. Ver. 11.
• D. 8. All this promised guidance faith must return to the praise of God. Ver. 13.

In the second work of God prophesied which is the terrifying of Israel's enemies, we have to note,

1. A general prediction, The people shall hear and be moved, — Gentiles heard and were angry, Sept. moved. Onk. Sam. — Affrighted, Syr. Ar. — The people went up and were angry. Vulg.

1. The subject of this prediction, people's, or all the nations, enemies to Israel, with whom they were to deal.

2. The state of them foretold, in two events,

1. They shall hear of God's terrible vengeance on Egypt, and his dividing the red sea.

2. They shall be moved with the fear of his judgments and no less with wrath against Israel, God's poople, Deut. 2.25.