An Exposition of Genesis

CHAP. XVI.

IN this Chapter wholly is recorded the journeys of Israel from Elim unto the wilderness of Sin, together with all the providential events, of which they had experience there, in the repeating of this history Moses maketh an immediate stage, Num. 33.19. And they removed from Elim and encamped by the red sea, or Weedy sea, and from hence into the wilderness of Sin, so there he makes two stages, 7 ^th & 8 ^th which are here made one.

Quest. How is that place of Moses and this reconciled?

Answ. Plainly thus. 1. That Moses here, by reason of the greater events of providence in the wilderness of Sin, maketh not mention of their stage again by the sea Suph; together with the shortness of their stay there, so that it was of choice unto the Spirit of God to put these stages together here, and to speak distinctly of them in another place. 2. Know we must, that this place by the red sea was not, where they were before, but the same sea compassing and running by the desert thorough which they travelled, this was another creek styled Elim is by Junius, where, in their passage for a small time they pitched, we must therefore in this Chapter consider the 7 ^th and 8 ^th stages as one. In the Chapter are noted,

1. Israel's access to Sin by the sea Suph, Ver. 1.

2. The events betiding them there, which are these,

1. Israel's murmuring, Ver. 2.3.

2. God's provision for them to silence complaints. Wherein are to be observed these particulars.

1. God's secret intimating of his will to Moses, Ver. 4.5.

2. The discovery of this by Moses to Israel, Ver. 6.7.8.

3. The summons of Israel to stand before God, Ver. 9.10.

4. The Lord's appearance to perform his word, Ver. 11.15.

5. The law of gathering this provision.

1. With respect to the 6 common days, Ver. 16.21.

2. With respect to the 7 ^th day Sabbath, Ver. 21.31.

6. The ordinance of God for reserving some of this heavenly bread or provision, together with the time of its continuance, & character of their daily measure, v. 32.36.

1. Israel's access to their 8 ^th stage through the 7 ^th is here related, And they journeyed from Elim, and all the congregation of the sons of Israel came into the desert of Sin, which is between Elim and Sinai on the 15 ^th day of the second month from their going out of the land of Egypt, Readings agree. Herein we have connected unto the former history,

1. Israel's rising from the 6 ^th stage, And they moved of, or journeyed from Elim, no difficulty in terms. Here only is noted, the term from whence, of Israel's present motion; it was from a commodious and pleasant stage.

2: Israel's access unto their 8 ^th stage thorough the 7 ^th included, And all the congregation of the sons of Israel, &c. Wherein occur,

1. The subject of motion, the whole body of Israel, not a hoof left behind, all the congregation.

2. The term whereunto, of their motion, not immediate, for that was the creek of the sea Suph, Elana, where they encamped a while by which they passed, but the mediate term is here named. viz the desert Sin which is described.

1. By its name Sin, written with ם not צ as another place is styled, Num. 33.36.

Zin, not Sin, It is conceived to have its name from a city of Egypt, not very far from it, as is gathered from Ezek. 30.15.16. It was it seems a sad place, wherein wants of bread, &c. pressed them.

2. By its situation, it lay between Elim and Sinai, the wilderness wherein the mount of God was.

3. The time of this access it was on the 15 ^th day of the second month after they were gone out of Egypt; so that to this time they had been 30 days in travelling from Egypt; in which time it is conceived that their provision was spent which they brought out of Egypt with them, and after this came they into great wants which occasioned a sad event from them as followeth in the second verse.

We may learn hence.
• D. 1. Comfortable stations in this life God will have his Church sometimes to leave. They say with Peter, it is good to be here, Math. 17.4.
• D. 2. Dreadful and barren deserts doth God appoint instead of better places to his Church for trial. Sin for Elim.
• D. 3. The saddest deserts are but the Churches way to go unto God's mountain. Thorough this to mount Sinai.
• D. 4. The days of the Churches redemption and travel are punctually numbered by God, Ver. 1.

2. The events consequent to this motion are to be considered,

1. Israel's murmuring being brought into this wilderness condition, wherein they had no bread; in which observe,

1. The subject murmuring, And all the congregation of the sons of Israel murmured, Readings agree. Wherein we have the subject noted,

1. By relation, sons of Israel.

2. By calling, congregation or Church of God.

3. By universality all, i. e. all generally, some few might be excepted, but they were rare, it was a general conspiracy.

2. The object against whom this was,

1. Immediatly, against Moses and Aaron.

2. Mediatly, Jehovah himself.

3. The place of this onset, it was in the desert whither God by Moses had brought them, Ver. 2.

4. The murmuring itself, which consists.

1. In an imprecation on themselves, And the sons of Israel said unto them, who would have given us that we might have died by the hand of Jehovah in the land of Egypt, in our sitting by the flesh pot, in our eating bread to the full. Readings are all to the same scope, we would have died smitten by the Lord, &c. Sept. — By the command of the Lord, Ar. Herein note,

• 1. The same subject and object repeated, Israel to Moses and Aaron.
• 2. The sad imprecation made upon themselves, whereabout are observable,
  • 1. The evil imprecated, death, dissolution.
  • 2. The subject on whom, themselves, now tried by wants.
  • 3. The importunity of wish, who would grant it? Job. 6.8.
  • 4. The hand by which they would die, Jehovah.
  • 5. The place where they would have died, Egypt's furnace.
  • 6. The condition wherein they would have died, and that was in their fullness when they had bread and flesh enough. O wretches! What an imprecation was this?

2. Their murmuring is expressed in a most unjust accusation of Moses and Aaron for all their care; For ye have brought us forth into this desert to kill all this congregation with hunger, All readings are to the same sense. Only some read it by way of interrogation, Why have ye brought us forth, &c. Here by this horrid charge they think to give sufficient reason of their devilish imprecation on themselves, for they judge it better to have perished, than here to be famished; but alas! here was no such thing, either intended, or acted; but so formed by their own evil hearts of unbelief. Here note,

• 1. The person charged, their redeemers, both God and his instruments, Moses and Aaron.
• 2. The charge, which is a murderous intent, set out,
  • 1. By their act in bringing Israel out of Egypt.
  • 2. By the place whereunto they had brought Israel, this desert; wild, wast, howling wilderness.
  • 3. By their bloody intent, aggravated.
    • 1. In the act, it was better, to kill.
    • 2. In the object, the whole congregation or Church of God.
    • 3. In the way of doing it, by starving and famishing them.

Quest. Had they such fullness in Egypt?

Answ. 1. It is sure, that what they had was in bitter bondage, and therefore it was all bread of affliction. 2. What ever comforts they had it was God's allowance, not Pharaohs; wickedly injurious therefore was this charge, and most desperate their ingratitude to God who had miraculously given them deliverance and was able to give them food.

Which instructs us.
• D. 1. Multitudes of sinners are usually stirring up all to murmur upon present changes.
• D. 2. Wildernes trials put unbelievers in the visible Church upon discontents.
• D. 3. God and his instruments suffer all indignities from unbelieving sinners. Ver. 2.
• D. 4. Vnbeleeving murmurers are ready to imprecate destruction on themselves in time of temptation.
• D. 5. The fullness and comfort which God giveth to unbelievers, they ascribe to their oppressors.
• D. 6. Vnbeleef makes sinners so mad to wish themselves killed by the hand of God.
• D. 7. Sinful injoiments are more desired by unbelievers, then gracious redemption.
• D. 8. God • most gracious acts are charged by wicked ones to be their destruction.
• D. 9. It is not strange to have the ministers of salvation charged with the Churches perdition.
• D. 10. It is an unjust and bitter accusation of God and his instruments; for all good done to sinners, Would God starve his people. Ver. 3.

2. The next event at this stage is God's provision for Israel to stop their murmuring, the history whereof together with the appendent circumstances is from the 4 ^th verse unto the end, wherein note,

1. God's intimation of his will to Moses about the course of his providence, for Israel in this strait to help them discovered, Ver. 4.5. Wherein observe,

1. God's address to Moses, And Jehovah said to Moses, All readings agree. The terms are plain.

1. The connection of this speech unto the murmuring of Israel, is immediate, which points out the occasion of God's coming unto Moses; doubtless he was now grievously afflicted with these wicked tumultuations of Israel, and God saw there was need to go and comfort him, immediately, therefore Jehovah hasts to perform it.

2. The parties concerned, Jehovah bespeaking, and Moses bespoken in this condition of trial.

3. The parly, God bespeaketh him as followeth, which was either by voice, or vision, which he knew to be from God,

2. God's promise made known to him, what he would now do in this strait, for want of bread, &c. Behold I am raining or I will rain unto you bread from heaven, Most readings agree. — I will make to come down, Onk. — Send down food. Ar.

1. A term of attention is given to Moses behold, whereby he rouseth him from his pressure to attend, look to me Moses and hearken what I say, and listen not only to Israel.

2. The promise itself proposed: wherein note,

1. The power promising, Jehovah able to do his word.

2. The good promised, I will rain bread from heaven,

1. The blessing promised is suitable to their wants, bread, which though it were not such as they formerly had, yet it was instead of all uses of bread unto them, the matter of which they made the bread which they did eat, we have the further description of this hereafter.

2. The plenty of it, God would rain it, it should come down in showers like rain, which satisfieth poor and rich, rain cometh in abundance, therefore the promise is full to the camp of Israel; it shall fall as rain about them.

3. The excellency of it, I will rain it from heaven, Israel murmur's because they are in a barren wilderness, and the earth giveth them no bread; therefore I will work a strange thing, the heavens shall give you bread, because the earth is barren; this is no change to loss: to have Angels bread for that of worms, Ps. 78. v. 23.24.25. Such God promiseth.

3. The subject to whom this promise is made, I will rain it for you, saith the Lord; which seem's immediately to hint at Moses and Aaron; as if the promise were made for their sakes, who were thus unjustly charged by Israel; yet in order to Israel's present relief; as the sequel showeth. So that murmurers fare the better for them.

3. God's order and rule to Israel expressed now unto Moses, what they must do for getting food under this promise, viz. That they must take pains and gather it, about which here is a double rule.

1. That which concern's every day, And the people shall go forth and they shall gather the portion of a day in its day, that I may prove them whether they will walk in my law or not, Readings agree, herein we have the particulars observable,

1. The injunction, what Israel must do for this bread which God had promised: wherein note,

1. The subject of it, the people of Israel, everyone able or such of every family as were fit to prepare for all in it.

2. The work enjoined, to go out and gather up this bread which was rained from heaven; as to quantity, or measure we shall see in the sequel.

3. The frequency of this work, it must be to gather the days portion for every day, to make one days provision at once, and no more.

2. The end of this injunction, that I may prove them, prove him in the letter, whither they or he will walk in my Law or not.

• 1. The tempter Jehovah.
• 2. The tempted, Israel.
• 3. The matter of trial or proof, which is obedience whether Israel would yet walk in God's law.

Quest. Why is Israel enjoined only to gather one days portion?

Answer. 1. Hereby God would teach them that one days bread is sufficient for the day, man need's no more. 2. That they might trust on Jehovah for tomorrow. 3. That a necessity is upon his of seeking daily bread from God.

Quest. Why doth God here again prove them?

Answer. 1. Not because he was ignorant of them, or their tempers. 2. To make their hearts better known to themselves. 3. To see what mercy and goodness would work upon them as well as straits, and whether they would trust God for every days bread. 4. To try universal obedience unto this law of living uprightly unto God in all things, Ver. 4.

2. The injunction suggested now to Moses about Israel concern's their labor in gathering for the seventh day which afterward is largely pressed on the people. Here God singularly informeth Moses of it, And it shall be on the 6 ^th day they shall even prepare that which they bring in, and it shall be double about what they shall gather day by day, Readings agree in the same sense. Herein observe,

1. Injunction expressed is to double their labor and measure of gathering on the 6 ^th day.

2. The reason implied here, because of the seventh day Sabbath approaching; which however only implied here, is expressed hereafter, where we shall have more occasion to consider the force of the reason and other things about it. Here is no difficulty in the terms that requireth further explication.

But teacheth us.
• D. 1. Jehovah timeth his consolations unto the trials of his dearest servants.
• D. 2. Jehovah and Moses part not in temptations, or God will not leave his instruments comfortless under strivings with a rebellious people.
• D. 3. Jehovah call's his abused instruments to look from men to himself. Behold me.
• D. 4. God mind's his own servants in promise first, and for them murmurers and sinners.
• D. 5. God can make heaven give bread when the earth denieth it.
• D. 6. It is easy with God to make bread-plenty in greatest scarcity. I will rain it.
• D. 7. God's promise is given for consolation of his oppressed creatures who believe.
• D. 8. Mans labor and diligence must follow God's promise to get food.
• D. 9. Daily bread is a sweet portion which God allots unto his people.
• D. 10. God's mercies are his trials of men to see whether they will obey him.
• D. 11. God's Law of living holily & righteously must measure man's obedience, Ver. 4.
• D. 12. God's positive will may alter his general rule, and cause men to look for more than for the day.
• D. 13. Such special injunctions are upon special accounts of God's glory intended, Ver. 5.
• D. 14. Men loose nothing by keeping Sabbaths to God. They have double blessings before and as much in it, Ver. 5.

2. The next thing about provision from God concerning the present streit of Israel is the discovery which Moses and Aaron do make unto the people, of God's mind revealed unto them, Ver. 6.7.8. Herein note,

1. God's will simply related by Moses and Aaron unto Israel, Ver. 6.7.

2. The same iterated and expounded further, Ver. 8.

In the first of these we have these particulars to be noted,

1. The instruments of discovery, Then said Moses and Aaron to all the sons of Israel, Readings to the same purpose 〈 in non-Latin alphabet 〉 . &c. Sep. No difficulty here, terms are all plain,

• 1. The messengers, Moses and Aaron.
• 2. The subject to whom they were directed, Israel.
• 3. Their duty, to bespeak them.

2. The matter of this discovery which was a twofold relation of God's will about them,

1. The evening revelation, what God would do then for them, At even ye shall know that Jehovah hath brought you out of the land of Egypt, All readings agree. It was charged by the murmurers upon Moses & Aaron that they had brought them out of Egypt, Ver. 3. Here therefore they are told; that at evening they should know that Jehovah brought them out of the land of Egypt; wherein note,

1. The subject of this knowledge, Israel.

2. The matter to be known, That Jehovah brought them out of Egypt.

3. The time of this manifestation, at evening, which implieth also the way of evidencing this by God's evening work; which afterward is declared, Ver. 6.

2. The morning revelation what they were to expect then, whereabout are reported.

1. The morning event itself, And in the morning ye shall see the glory of Jehovah, Most readings agree, the Ar. renders Gloriosam munificentiam Dei.

1. The subject of this sight, Israel,

2. The object, God's glory, either in his signal, as Ver. 10. or in his work. Ver. 8.

3. The act vouchsafed, they shall see it, and enjoy the comfort of it though they were murmurers; it is more than that noble man did, 2 Kings. 7.1.

4. The season of this also, in the morning.

2. The reason of this morning and evening work.

1. On God's part, For he heareth your murmurings against Jehovah. Readings mostly the same. — Your murmuring is heard before the Lord, Syr. — Against himself, Ar. God's hearing of their murmuring is urged as the reason of this morning and evening work.

2. On the part of Moses and Aaron to justify them against murmurers, And what are we that ye murmur against us? Readings the same.

1. The form of words is increpatory by way of expostulation with Israel.

2. Excusatory, what are we that ye thus charge us?

3. Purgatory, by way of justicfiation of them; God's morning and evening works among you will make you know how causelessly you charge us, V. 7.

2. God's will further explicated, wherein note,

1. The evening and morning works of Jehovah expounded, And Moses said by Jehovah's giving unto you in the evening flesh to eat and bread in the morning to satisfy, or fill, all readings here agree. The speech in the original is defective, and must be thus supplied to be understood itself, and give light to what went before, ye shall know that Jehovah hath brought you up of the land of Egypt by Jehovah's giving you flesh in the evening to eat, and ye shall see the glory of God in the morning when he shall give you bread to the full.

• 1. The interpreter is Moses.
• 2. The interpretation,
  • 1. Of their knowing Jehovah to be their redeemer at even by his giving flesh to eat for which they complained.
  • 2. Of their seeing his glory in the morning, by giving them bread to the full.

2. The reason of these works repeated.

1. That on God's part thus, In that Jehovah heareth your murmurings which ye murmur against him, most readings agree — Against us Sept. This seem's to be a strong reason that God should feed them because he heard their murmuring against himself, yet thus he doth.

2. That on the part of instruments, And what are we? your murmurings are not against us bu • against Jehovah, Readings most the same. — Against the word of the Lord, Onk. B. Uz. &c.

1. They plead their own nothingnes in these great works, what are we?

2. They discharge the murmurings from themselves, ye are deceived to think ye contend only with men, alas we hear the least.

3. The transferring of their sin ultimately against God, all your murmurings are against God himself thorough our sides, Ver. 8.

Quest. 1. Why was this provision given at such set times distinctly, morning and evening?

Answ. 1. The will of the donor is the highest cause. 2. God may make use of seasons suitable to creatures, in whom he was resolved to show miracles as the evening was fit for fowl to rest and fall upon the ground; but the miracle was not bound to the evening. 3. It is dangerous to urge natural causes to subvert miracles. 4. The mercies were distinct, and distinct times were needful to gather them, both falling about the camp, therefore was it needful to fall singly that they might be orderly received by the people.

Quest. 2. How did these works evince that Jehovah had brought Israel out of Egypt?

Answer. 1. They were miraculous works of the same kind as these by which God delivered them. 2. Hereby God demonstrate's himself to be their continued redeemer in keeping them in their way, and therefore that he had not brought them out to destroy them. 3. A further demonstration is that God answered their sinful murmuring in so much mercy; had he not brought them out, he would not have been so longsuffering to them.

Quest. 3. Why doth Moses put of the injury from themselves?

Answer. 1. To show their humble thoughts of themselves, they were not worthy to be reckoned in such a work. 2. To glorify God that was (all.) 3. To aggravate Israel's sin the more. To provoke such a Lord.

we learn from it
• D. 1. God's Ministers instructed and comforted by him are engaged to instruct and comfort his people.
• D. 2. God's evening and morning providences, may convince men that he is their redeemer.
• D. 3. Knowledge of redemption, and sight of God's visible glory in Christ, God hath and doth give unto his.
• D. 4. Signals and works of glory may make God glorious with his people. Ver. 6.
• D. 5. The glory of grace God sometimes showeth to murmurers. This was in Christ eminently.
• D. 6. A murmuring against ministers is taken by God himself to be against him. Ver. 7.
• D. 7. Humble souls are content to be nothing in redemption that God may be all.
• D. 8. God's first attempt is to overcome murmuring with mercy. So here, sometimes otherwise God avengeth himself upon them. Ver. 8.

3. The next particular about God's provision, is the summons of Israel to hear God's mind about it,

• 1. The order for the summons, ver. 9.
• 2. The event upon the execution, ver. 10.

In the former we have to observe,

1. The authority ordering the summons, And Moses said to Aaron. Most readings agree, — Moreover God said to Moses and Aaron, say ye, Ar. But Moses from God and Aaron from Moses did it.

2. The summons itself. Wherein we read,

1. The command, Say unto all the congregation of the sons of Israel, come near before Jehovah, Readings to the same sense. Where note,

1. The subject to whom this command is given, all the Church.

2. The command unto them, Come near, which was toward the place of God's signal presence.

2. The reason of it, For he hath heard your murmuring, Readings to the same. This seem's to summon them upon the ground of their default, and that now therefore they were to attend God's pleasure, ver. 9.

In the latter we have also to consider,

1. Aaron's execution, And it was as Aaron spake to all the congregation of the sons of Israel. Readings concur. Here is only the report of Aaron's duty done, and the consequents thereof, all we may see in these particulars,

1. Aaron did call the congregation together, that was his work enjoined by Moses.

2. The people yielded to the call, And they looked toward the wilderness. Readings mostly agree; only some vary, that the people should look toward the desert where the Lord went before them, yet it is safely presumed that they did so approach to God as Aaron had called.

3. The answer of God to their expectation, And behold the glory of the Lord was seen, or appeared in the cloud. Most agree, — Light in the cloud, Ar. In this the ministry of Aaron was made successful, that Israel might see they were not summoned in vain, but that God had called them to account: in which consider,

1. The subject appearing, Jehovah in his glory of grace, which was here in Christ.

2. The evidence of that glory, it was seen appearing.

3. The manner of its appearance in the cloud, which was the signal, and whence God made known his will unto them, as followeth.

Quest. 1. Why was Aaron here commanded to summon Israel?

Answ. 1. Some read both Moses and Aaron. 2. It is most probable, that Moses was now called to meet God in the cloud, and be nearer to him upon his appearance; for so we find Jehovah speaking to him in the verse following.

Quest. What cloud was this?

Answ. 1. Some read it plural but amiss. 2. Others conceive it another cloud, beside that which went before them. 3. But it is nearest truth, it was the same cloud, but new appearing in an unusual manner, whereby God shown that he did take notice of their murmuring, and appeared to reprove them, though in a way of grace and tenderness.

And teacheth us.
• D. 1. God's ministers oppressed with murmurings are made his cryers to summon sinners.
• D. 2. When the congregation of God quarrels with his ministers, he usually calls them before himself.
• D. 3. God-hears the murmurings of sinners against his ministers, and calls them to account, Ver. 9.
• D. 4. God's ministers must summon souls to God, and the faithful do it at his command.
• D. 5. Souls shall be brought to see God's appearing in a sad way, who rise up against him.
• D. 6. Appearances in mercy are turned to wrathful discoveries unto sinners. So the cloud, V. 10.

4. The next special head in the history of God's provision for Israel is Jehovah's appearance to make good the word given unto Moses, Ver. 11.15. In which passage we have to observe,

1. The preface which God maketh to Moses, Ver. 11.12.

2. The work itself effected, V. 11.12.

3. The discovery of it made by the inquiry of Israel about the second event, with Moses his reply unto them, Ver. 15.

In the preface which God maketh unto Moses before his works, of giving flesh and bread, we have,

1. God bespeaking Moses, And Jehovah spake unto Moses saying, Readings agree, the words are plain.

1. The Speaker, Jehovah, Israel's redeemer.

2. The party bespoken, Moses burdened with Israel's complaints.

3. The action between, is a consolatory speech following.

Quest. Was this the same speech with that in Ver. 4?

Answ. 1. It was a speech to the same purpose. 2. But it seemeth to be a second speech which now God made to him, after his first intimation of his will, yet further to encourage Moses unto his work against the causeless calumnies cast upon him by these murmurers, Calvin. 8. and others make it the first.

2. The speech itself comprehending three heads.

1. God's cognizance of Israel's fact, I have heard the murmurings of the sons of Israel, Readings the same. Herein Jehovah showeth unto Moses his sense of Israel's murmurings that Moses was not alone under these clamors. Here note,

1. The subject of reception, Jehovah.

2. The object, The murmurings of the sons of Israel.

3. The reception itself by hearing, I have heard, after the manner of men it is spoken; that Israel's murmurings had troubled God's ears as well as Moses; and this reception of Jehovah carrieth in it his resentment of the fact and his determination what to do at present in this case of temptation.

2. A command to Moses, Speak unto them, saying, between the two evenings ye shall eat flesh and in the morning ye shall be filled with bread. Readings all agree in sense, 〈 in non-Latin alphabet 〉 Sept. — Mane saturabimini ribo. Ar. In this command is no more than Moses told them, Ver. 8. Only the variation of a number, before it was read 〈 in non-Latin alphabet 〉 in the evening, here, 〈 in non-Latin alphabet 〉 between the two evenings, or between both the settings, as the Ar. That is, of the sun and of the day. This sets the space of time more clearly wherein the quail fell, which was the flesh here promised. No more need here to be spoken, other things having been opened before.

3. The last head in this speech of God to Moses, is the end aimed at in this work, And ye shall know that I am Jehovah your God, Readings the same. And it is to the same purpose as the end proposed, Ver. 6. Only this is general and that more special. The scope of it is, that notwithstanding their murmurings, by God's gracious provision for them in this straight, they should know that he was Jehovah, &c.

1. The subject of this knowledge, were the sons of Israel.

2. The object of it is God only, under a double discovery.

1. Of his being that he was Jehovah able to make to be whatever pleased him, flesh and bread, and all things for his people.

2. Of his relation, that he was their God, so he saith, your God. ie. yours in Covenant, and however ye have broken with me by your unbelief and murmuring, yet will I not break with you, yet I own you as my people, therefore I will give you both bread and flesh.

3. The knowledge itself, ye shall know this, that is, be convinced to acknowledge it; herein are,

1. The scitum, me to be Jehovah your God.

2. The scientia, ye shall know it, i. e, really and clearly be forced to confess it, and acknowledge it.

3. The medium, by this miraculous work of giving them flesh and bread. Ver. 12.

Observe we from it.
• D. 1. God himself owns what his servants have spoken from him in his name. If we read dixerat, &c.
• D. 2. It is no strange thing for God to speak twice to his oppressed servants to support them. If a second speech. Ver. 11.
• D. 3. Jehovah would have his ministers know that he heareth murmurings of sinners as well as they.
• D. 4. God's hearing murmurings sometimes is with a purpose to show mercy and patience to sinners.
• D. 5. In greatest straits God can make evening and morning to bring seasonable supplies to his.
• D. 6. Jehovah will make his people know him, and that he keepeth Covenant though they break it.
• D. 7. Miracles are, media scientifica, demonstrative evidences of Jehovah, who is the God of his.
• D. 8. God is not apt soon to deny his relation to his people. Your God still, though you murmur against him. Ver. 12.

2. The work itself effected is next to the preface, which is twofold according to the season.

1. The evening work, And it was in the evening that the quail came up and covered the camp, Readings are to the same sense. 〈 in non-Latin alphabet 〉 . Sept. Herein we find the accomplishment of the word forespoken to every title.

1. The kind of flesh which God giveth, one of the sweetest of fowls. Quails the singular is put for the plural. Other discoveries of them are needles.

2. The abundance of them, they covered the camp, falling all round about them.

3. The season, this was at evening, or between two evenings, as we read; so it was promised Ver. 8.

Quest. Was this the same miracle of quail with that, Num. 11.4.31.

Answ. No. 1. That in Numb. was a year or more after that, in another place. 2. This was but upon one evening, that in Numb. for a month.

3. This temptation was answered in mercy, but that in vengeance.

2. The morning work for giving bread, about which,

1. The manner of its coming, And in the morning there was a lying of dew about the camp, Readings to the same sense. — Dew rested. Sept. — Spreading of dew Ar. — Congealed darkness of dew. Syr. In sum this was God's way to send down his bread, with his morning dew. The words are plain, Ver. 13.

2. The matter distilled in the dew, And the dew which lay, went up, and behold upon the face of the desert was a small round thing, small as the hoar frost upon the earth, Readings are much to the same sense, but words different. — A little thing like white corriander seed as frost, Sept. — A little rinded, Onk —. As ice, Syr. — As a thing beaten with a pestill, Vulg.

1. Here is the amotion, ascent or reparation of the dew which was by the heat of the sun.

2. The appearance of the matter of bread, which God gave now to Israel, wherein note,

1. The demonstration of the place, Behold on the surface of the wilderness round about them.

2. The description of the thing,

• 1. By its form, a small round thing.
• 2. By its likeness, small as the hoar frost; so far of the work itself.

3. The discovery of it as to its nature made out,

1. In the doubtfulness of Israel, And the sons of Israel saw it, and said a man unto his brother what is this, as some this is man, as others for they knew not what it was, Sept. Onk. Sam. Syr. Ar. Vulg. What is this? otherwise they agree. — it is a portion or gift, Vatab. — Man est, Iun. calvin, &c.

1. The subject taking cognizance, the sons of Israel.

2. The notice they take of it; They saw it, as some read it, and out of thankfulness judge it to be God's provision or portion prepared, others read it by interrogation, and make it a question of unthankfulness, what is this? doubtless they were at a stand about it for present.

3. The reason of what they said, for they knew not what it was, which makes some read Man or Mah interrogative. Ignorance was surely with them.

2. In the resolution which Moses giveth them, And Moses said unto them, this is the bread which Jehovah hath given unto you to eat, Readings the same,

1. The replier, Moses taught of God.

2. The resolution given to Israel, who were doubtful, This is the bread which Jehovah hath given you to eat, wherein is declared to the Israelites,

1. The blessing vouchsafed, it was bread, and that not ordinary, styled angels food, Ps. 78.25.

2. The author of it, Jehovah himself from heaven, no common providence from the earth.

3. The freeness of it by gift, Jehovah hath given it unto you, though you by your murmuring have deserved nothing but his wrath; these are the contents to this 4 ^th head also.

Quest. 1. How is this place and that of Num. 11.9. reconciled?

Answ. 1. The mention of Manna there is not about the giving of it, but notwithstanding God had given it them for a whole year, yet they now lusted, and murmured for wantonness and not for need of meat, therefore it is herespoken of, to aggravat their sin when thy cried we have nothing but this Manna, Ver. 6.2. As to the falling of it upon the dew, Num. 11. it is easy to know that the dew was both beneath it & upon it, and by the sun all this might be dried up and the Manna or bread from heaven left behind for Israel.

Quest. 2. Which is the best reading, either it is man demonstratively, or what is this? interrogatively.

Answer. 1. As to this some keep the original words Man hu, not knowing well how to translate them, so the Vulg. Lat. but with an interpretation what is this? 2. Others look upon Man as a Chaldee word which is properly an interrogative, and however yet Israel had not been carried captive into Chaldea; yet it was no very strange thing that some Chaldee words might be used by them now, as well as many in Job, and the reason following better favors this interrogative; for they knew not what it was. Therefore might they well ask what is this? 3. Yet it is certain the word Man with the Hebrews is positive, & notes a portion prepared without a man's own labor, so it may be asserted here more surely to the letter, It is a prepared portion, or this is a provision for us: but what it was they knew not, this is closest to the letter, yet the former is not to be despised.

Quest. 3. Was not this Manna naturally falling in the deserts upon some parts of Arabia?

Answer. 1. Somthing of that name might be, yet not food, but physike. 2, All circumstances in the text clear this to be a miraculous event, as,

1. The promise of it.

2. The falling of it every day for 40 years in all seasons.

3. The putrifying, and not putrifying of it, at God's word.

4. The measure of it, to satisfy so many hundred thousands every day, for daily bread.

5. The reservation of it, without putrefaction,

6. The ceasing of it at God's word, upon Israel's entrance into Canaan.

Quest. 4. Had this any spiritual or sacramental use now, as we read, Joh. 6. 1 Cor. 10.3.

Answer. 1. It is certain, that the first use of it was to be natural food, as concerning all Israel. 2. That there was a spiritual use of it in the Church the Spirit of God's asserts peremptorily. 3. But that all Israel did so now eat of it, is not true, for such use must be otherwise discovered though at this time it appear not.

Learn we from it.
• D. 1. God of his grace can give the sweetest nourishment to unworthy sinners at his pleasure.
• D. 2. God keeps his time in performing his promise to his people. At evening.
• D. 3. God's performance of promise is full and large unto his Israel.
• D. 4. Mercies promised are ordered to come seasonably, evening and morning.
• D. 5. God can make his dew bring, and hide bread for his people, Ver. 13. Hidden Manna.
• D. 6. Natural coverings removed God can discover his hidden mercies under them.
• D. 7. The best of bread from God may seem as a small and despicable thing to men, Ver. 14.
• D. 8. God's own Israel in taking cognizance of his greatest mercies may be at a stand what to think of them.
• D. 9. Ignorance of God's mercies may cause men to be at a stand about them, and give uncertain judgment. Man hu.
• D. 10. It is a blessing to have a choice interpreter of God's mercies to his Church.
• D. 11. It is Jehovah's bread freely given that feeds unworthy sinners, such was Manna.
• D. 12. God hath gracious thoughts sometimes to make common bread of spiritual use to his Church, Ver. 15.

5. The next head considerable about God's provision for Israel is the Law of Jehovah about gathering it, which with respect to a twofold state of time is so doubled.

1. With respect to the six days of the week, Ver. 16.21.

2. With respect to the seventh, Ver. 22.31.

In the former of these the Law provideth two things,

• 1. For gathering it.
• 2. For using of it.

1. In the command for gathering we have considerable,

• 1. The precept itself. Ver. 16.
• 2. Israel's obedience. Ver. 17.
• 3. The event thereupon, Ver. 18.

1. In the precept are considerable these particulars,

2. The Authority commanding, This is the word which Jehovah hath commanded, Readings agree.

• 1. The power commanding or injoining is Jehovah.
• 2. The way of ordering Israel by command.
• 3. The matter generally commanded, This word, or thing, it is demonstratively spoken unto that which follows.

2. The work commanded more specially declared: where note,

1. The work itself, Gather ye of it a Man (for his mouth, his eating to the letter or) according to his eating, so much as sufficeth them to eat, Vulg. Onk. Sam. Syr.

1. The subject, every man either by his hands, and by overseeing it to be done by his family.

2. The work, to gather that which God rained on them.

3. The end of it, it was for their eating, or to get sufficient food.

2. The measure to be gathered, An Omer for the pole of the number of your souls, Most Readings agree, — a Measure for every head, Syr. Marzoban, Ar.

1. The measure named an Omer, which Ver. 36. is said to be the tenth part of an Ephah, the measures are something unknown to us, therefore is it curiosity to search what cannot justly be known. It was doubtless a sufficient portion for every souldaily.

2. The subject of this measure, every man by pole was to have an Omer; all souls or persons,

3. The extent of this measure, Ye shall take every man for such as shall be in his tent, Readings are to the same sense, and herein may be noted,

• 1. The subject principal of this providence, a man, which seem's to be the head of every house.
• 2. The subject accessory, all his inhabitants.
• 3. The work repeated, Ye shall take or provide, the word is plural, Ver. 16.

2. Israel's obedience, And the sons of Israel did so, and they gathered one multiplying, another diminishing, that is one more, one less, readings agree, they gather some more, some less.

1. The subject of obedience, the sons of Israel, such as were able and ordered for the rest.

2. The act of obedience.

• 1. Generally spoken of, they did so, that is, as Jehovah commanded.
• 2. Specially, they gather one more and one less. Ver. 17.

3. The event upon this obedience which was discovered by measuring what was gathered. And they measured in an Omer and he that multiplied did not make it abound, and be that diminished did not lessen, they gathered every man according to his eating, Readings are to the same sense, some words vary.

1. The act of measuring or proof after their gathering, they measured with an Omer.

2. The event upon proof twofold,

• 1. He that gathered much had nothing over, but his measure of an Omer.
• 2. He that gathered least had his Omer full rich and poor alike.
• 3. The general account hereupon, they gathered every man according to his eating. — As much as they could eat, Vulg. So we have an account of the law for gathering.

Quest. How could they who gathered much or little, be so equal in the event?

Answer. It is conceived. 1. That all was brought to one heap about the vicinity. 2. That everyone could not labor equally, some were more able than others. 3. That upon measuring, an equal measure was given to all.

Quest. How doth the Apostle apply this? 2 Cor. 8.15.

Answer. To regulat mutual liberality, between the Churches of Christ; that one might not be in wants when others do abound; but burdens might be equal.

Quest. Would God hereby level all men's estates?

Answ. No. 1. God hath made propriety. 2. God hath ordained rich and poor in his Church. 3. By proportion only is this made use of, that others abundance might supply in measure them that want.

And teacheth us.
• D. 1. As God promiseth bread, so he commandeth labor to gather it.
• D. 2. Sufficiency God alloweth, and for that men must take pains.
• D. 3. God's Omer or measure is enough for every souls portion.
• D. 4. All souls in families God will have cared for, even such as cannot labor for themselves, Ver. 16.
• D. 5. Obedience must be given to God's command of labor.
• D. 6. All are not laboring alike for daily food. Some more, some less, Ver. 17.
• D. 7. God's measure equals his laborers with food convenient.
• D. 8. Food convenient for every souls eating is a good portion from the Lord, Ver. 18.

2. The law for using the bread gathered now followeth, Ver. 19.20 21. Wherein we have recorded,

2. The law itself, Ver. 19.

2. Israel's disobedience with the reproof of Moses, Ver. 20.

3. Israel's amendment, Ver. 21.

1. The law itself is thus given, And Moses said unto them, let no man leave of it till the morning, Readings agree. Herein we may note,

1. The law giver subordinate, Moses from the Lord.

2. The subject to whom it is given, the sons of Israel.

3. The law itself which was an express prohibition of reserving any of the Manna to the morning; which includes a positive law for making an end of their daily bread. All must be eaten.

2. Israel's disobedience, whereabout we may note,

• 1. The act of disobedience, But they hearkened not unto Moses. Readings to the same sense. Some read they did not obey. Others, not acquiesce in the law given by Moses. Here was their sin, unbelief and refusal to do according to the law.
• 2. The proof of disobedience, And wretched men l • ft of it until the morning, most read 〈 in non-Latin alphabet 〉 here, some men; it notes poor, miserable men sometimes, in opposition to other words.

1. The subject then of this sin were not all the sons of Israel, but some vile men of them. Dathan and Abiram. B. Uz.

2. The sin itself, they left, or reserved of it until the morning, expressly against the law.

3. The event of this sin, And it bred worms and stank, Readings to the same sense. It sent out worms, or was full of worms and stank, it became noisome. This was the effect of disobedience, to make the best nourishment loathsome as poison. So God ordered upon their sin. It wormed worms.

2. The resentment of Moses about this is considerable, And Moses was wroth with them or angry against them, Readings agree. 〈 in non-Latin alphabet 〉 . Sept.

1. The subject of this wrath, Moses from Jehovah.

2. The object of it, these wretched men of Israel, that refused to obey, but did corrupt God's bread.

3. The act of this wrath. It notes burning or foaming wrath, which doubtless brake out into chiding and bitter reproof against the sins. It was bitter wrath, Ver. 20.

3. Israel's amendment after this, And they gathered it morning by morning every man according to his eating, and when the sun was hot it melted, Readings concur as to the sense, some read more to the letter than others. Here,

• 1. The expression of Israel's amendment. And they gathered, &c. In which passage we may note,
  • 1. The same persons, they who were reproved.
  • 2. The work of amendment, they gathered their bread morning by morning, as God commanded, and left none at evening, as they were forbidden; only each man providing for the mouths in his family for the day.

2. The providence of God ordering the rest, after his people were provided for, And the sun waxed hot and it was melted, made hot. Readings are all to the same sense. — That which remained on the surface of the field, &c. Onk. — When the sun was hot, &c. most do read. All to one sense. Here note,

• 1. The season of their gathering bread, before the sun put forth its heat; in the morning early; the time for man to work. After the sun grew hot, no more gathering. To the 4 ^th , hour of the day. B. Uz.
• 2. The cessation of the heavenly bread, it melted, all that was remaining after Israel was served. That it turned to water, and ran into the sea, is a fable.

Quest. Why must Israel thus every morning look for food?

Answ. 1. It is the will of the Lawgiver to have it so. 2. It was to teach them that the morrow was in God's power, not in theirs. 3. That daily bread from God is a good finding.

Quest. Was it natural to Manna to melt with heat?

Answ. No, for then it could neither be boiled nor baked, which was the daily use of it. But this was God's special providence, that the beams of the sun should draw the remainder up, or wast it away, that Israel might depend on God for the next days bread.

And instructs us,
• D. 1. God's law orders his allowance how to be used by his people, and not to be abused, Ver. 19.
• D. 2. Foolish men refuse to hear and obey the justest laws given to them.
• D. 3. Rebellious Spirits are apt to try God in using mercies against his will.
• D. 4. Mercies abused by sinners stink, and aggravat their sin, and are accursed by God.
• D. 5. God's hot displeasure is revealed against sinners by his servants for such abuse, Ver. 20.
• D. 6. God's wrath revealed may make the vilest of men reform in some outward things.
• D. 7. There is an appointed season for men to get bread, which they must observe.
• D. 8. That season being past God hath his way to take bread from them, Ver. 21

2. Concerning the last of this provision with respect unto the seventh days Sabbath, we have several things remarkable from the Ver. 22 ^th to the 30 ^th .

• 1. The law for gathering double on the 6 ^th day, obeyed, Ver. 22.
• 2. The law for use of the double portion, Ver. 23.26.
• 3. The disobedience of some to that law, Ver. 27.
• 4. The cognizance taken by God of this, Ver. 28.29.
• 5. The acquiescence of the people, Ver. 30.

1. In the first of these we have an obediential return unto the law given, Ver. 5. And here are reported,

• 1. The 6 ^th days labor, And it was on the sixth day they gathered double bread, two Omers for every man, All readings are to the same sense; only some words are altered about the Omer, — Two measures, Syr. — Duo Marzoban. Ar. In this is no difficulty.

1. The time noted, on the 6 ^th day, with respect unto the seventh.

2. The work done, they gathered a double portion for two days to serve every man; one Omer to satisfy on the 8 ^th day & another reserved for food on the seventh, as afterward.

2. The account given to Moses, And all the rulers of the congregation came and told Moses, Readings agree; only some read elders, some nobles. Here is no obscurity.

1. They who render an account, the Princes, rulers or elders of the congregation, in their respective charges.

2. The person to whom, Moses the chief.

3. The account made, they tell him what they had done in obedience to God's command by him.

Quest. How came they to gather double on the 6 ^th day?

Answ. 1. Not that it was multiplied after it was gathered, as some think. 2. God did on the 6 ^th day rain down double to the rest, and so gave them matter of wonder as well as occasion of labor. 3. The law was to gather a double portion upon the 6 ^th day, therefore they did it upon command.

Learn we here.
• D. 1. When God orders the morrow to be cared for, it is duty to gather two days bread.
• D. 2. God's double provision upon one day is a work seriously considerable by his people.
• D. 3. God expects an account of mercles received to himself by his ministers.
• D. 4. Direction from God is to be expected for the right use of mercies received. Ver. 22.

2. The law for the use of the double portion related with its appendices, from Ver. 23. to Ver. 26. Herein we have to note,

1. His declaration of God's mind about the 6 ^th days use of it, with their experience, Ver. 23.24. Here note,

1. His narration, Ver. 23. Wherein he declareth,

1. The authority from whom he speaketh, And he said to them, this is that which Jehovah hath spoken, Readings to the same purpose, nothing is dark here.

1. The subject speaking is Moses to the rulers.

2. His speech is about the demonstration of that which followeth. This which I shall tell you is the very word of Jehovah.

2. The matter declared to them from the Lord threefold,

• 1. The nature of the day succeeding, To morrow is the Sabbatism, the Sabbath of holiness to Jehovah, Readings to the same sense. — The Sabbath the holy rest, Sept. — The rest of the sanctified Sabbath, Onk. —. The holy rest of Sabbath, Sam. — The Sabbath is a rest, holiness to the Lord, Syr. — The rest is an holy Sabbath, Ar. The sum declared is, that the seventh day was a Sabbatism, or holy rest to Jehovah.

Quest. Did not Israel know this before now?

Answ. 1. So it is causelessly said by some.

2. It is evident that the seventh days Sabbath was known from the beginning.

3. It is probable that Israel had been careless of it in captivity.

4. Yet now Moses makes mention of it as the reason of Godts bounty the 6 ^th day; and to let them know that it was the day of God's holy rest made for man, and not to be spent in common daily labor.

2. The will of God about the 6 ^th days work, Bake that which ye will bake, and seeth that which ye will seeth, Readings are to the same scope, but vary in several words, — That which is to be boiled tomorrow boil, Sam. as translated. So B. Uzziel. but the word morrow belongs to the former sentence. Only most have conceived that all baking and boiling for the seventh were done upon the 6 ^th day. These were the usual ways of making bread or otherwise to fit it for their food.

3. The mind of God about the reserve, And all that remaineth over, lay up for you to be reserved unto the morning, Readings mostly agree. — Keep those things cold unto the morning, Syr.

1. The matter of reservation, all that did abound over the measure appointed for the sixth day; which was the seventh days portion, their Omer.

2. The work commanded, to reserve or lay it up.

3. The end or use, to be kept for tomorrow, that is, to be the portion of the Sabbaths food.

Quest. Did they not bake and boil all for the Sabbath on the sixth day?

Answ. 1. It hath been so presumed by the Jewish Rabbins and Christian interpreters. 2. Yet it seemeth not so clear nor congruous unto the next.

1. The letter is not bake or boil for tomorrow.

2. The next days portion was to be reserved, but it is not said to be kept baked or boiled; and as God did allow them food for the Sabbath, no doubt he allowed them to fit it for their eating on the seventh day, nothing is forbidden but their going out to gather it, Ver. 23.

2. Israel's attention, wherein we have to note,

• 1. Their obedience, And they laid it up until the morning, as Moses commanded, Readings agree, nothing is hard herein. We may observe,
  • 1. The act of obedience, they reserved it.
  • 2. The rule, as Moses commanded.

2. The event, And it did not stink, neither was there a worm therein, Readings to the same. The two sad events of their disobedient reservation are here denied upon their obedience, It did not stink nor breed a worm when they reserved it according to God's command, Ver. 24.

2. His declaration about the use of the seventh days portion, wherein occur these particulars,

• 1. His direction or prescription for them to eat the reserve on the Sabbath, And Moses said, eat that today, All readings the same, where God appoints his people by Moses daily bread for the Sabbath, wherein they rest to him, the residue was then to be eaten.

2. His reason is twofold,

• 1. For the Sabbath to Jehovah is today, All readings the same, the reason showeth why they should eat, to bless God on his Sabbath.

3. The denial of giving it this day, To day ye shall not find it in the field, All readings the same, God's providence in denying it today giveth reason enough for them to content themselves with their portion given the day before, Ver. 25.

3. The law hence more generally declared, Six days ye shall gather it, but in the seventh day the Sabbath, in it there shall be none. Readings agree. On the seventh day is the Sabbath: So some.

1. The law is for six days labor for food only, so long would God rain down, and on no other day.

2. The reason of this, because Jehovah would give none to be gathered on the Sabbath, Ver. 26.

We observe.
• D. 1. The best resolution of cases belonging to God is from the lord himself, so Moses gives these elders an account.
• D. 2. The holy Sabbath is a rest unto Jehovah, God hath said it, he terminats it.
• D. 3. Daily food when God giveth it, his will is creatures should fit it for their eating.
• D. 4. God's reserve of food for his Sabbath is no less than for other days in conveniency, Ver. 23.
• D. 5. Reserves for tomorrow upon God's commmand shall not corrupt nor be a curse to his, Ver. 24.
• D. 6. God's rest and man's repast are made very well consistent by Jehovah.
• D. 7. Jehovah alone terminats his Sabbath, it is alone and altogether for him.
• D. 8. Eating for life, but not unnecessary laboring, is allowed by God on his Sabbath. Ver. 25.
• D. 9. Six days are not only created but commanded for labor to get daily bread.
• D. 10. God denieth the common blessing of 6 days on the Sabbath to make souls more carefully to attend the Sabbath blessing, V. 26.

3. The next thing noted is the disobedience of Israel unto God's prohibition of seeking bread on the Sabbath, And it was in the seventh day some of the people went out to gather and they found none, Readings are the same.

1. The time prohibited is attempted by some on the seventh day.

2. The work prohibited by God is here done by some sinful men, they go out together, if God had not forbidden them probably they might have sat still.

3. The event, they found nothing, as God had told them before, Ver. 27.

4. The cognizance of this disobedience taken by God and expressed two ways.

1. To Moses, And Jehovah said to Moses, how long refuse ye to keep my commandments and my laws? Most readings agree. — How long will ye not? &c. Vulg.

• 1. The Author that implead's, is Jehovah.
• 2. The subject charged, is Moses.
• 3. The charge itself, which concerns all under Moses.

1. The form is by expostulation, How long?

2. The matter, that they refused to keep God's commandments and his laws, this looks back to more transgressions than the present, but to this last provocation especially.

Quest. Why is Moses charged here with their sin?

Answer. 1. Not that he was among the refusers. 2. But he had charge over Israel under God. 3. Further God sharpens the spirit of Moses hereby to deal roundly with Israel, Ver. 28.

2. To the people with whom he dealeth.

1. By way of conviction of God's bountiful dealing with them to prevent this sin of theirs, See because Jehovah hath given you the Sabbath therefore he giveth you in the 6 ^th day, the bread of two days, Readings agree,

• 1. He asserteth the Sabbath is God's gift.
• 2. That God giveth sufficient unto his in the 6 days to encourage them unto the seventh.
• 3. That therefore they had no need to go seek bread against God's commandment.

2. By way of command,

• 1. Affirmatively, Abide ye every man in his place.
• 2. Negatively, Let no man go out of his place in the seventh day, Readings to the same. — Let none go out of the doors of his house, Syr.

1. Recluse and withdrawing to all, to abide with themselves as befitting meditation, is the first.

2. Vain wanderings to pursue man's own pleasures are here expressly forbidden.

Quest. Was it not lawful for them to go out?

Answer. 1. Not about their own affairs to distract them from serving God 2. God hinders not from going to his assemblies upon his Sabbath.

5. The acquiescence of the people unto this, And the people rested in the seventh day, Readings agree, The people sabbatized or kept the Sabbath in the seventh day,

• 1. The subject, Israel generally who had been forward to transgress.
• 2. The act attributed, they rested or kept the Sabbath, that is according to this command.
• 3. The time, in the seventh day God's own portion.

Learn we.
• D. 1. God's fairest offers and sweetest commands are accounted grievous by some and intolerable. As the Sabbath.
• D. 2. God frustrats sinners who think to gain by breach of his Sabbath, Ver. 27.
• D. 3. When people transgress, God sometimes challengeth rulers.
• D. 4. Such charge is not to condemn but awaken unto duty such as command others, Ver. 28.
• D. 5. God's bountiful blessing upon the account of his Sabbath may shame such as pollute it.
• D. 6. The Sabbath is a special gift of God to men.
• D. 7. Recluse and sequestering souls for God, is very suitable to the Lord's Sabbath.
• D. 8. Gadding abroad or wandering is a foul transgression against God's Sabbath, Ver. 29.
• D. 9. Reproofs and commands are God's good means to bring men to sanctify his Sabbath.
• D. 10. God's Sabbath must be kept upon the day appointed by him, Ver. 30.

6. The last general head noted in this Chapter is from Ver. 31. to the end which finisheth the history of Israel's 8 ^th stage in the wilderness of Sin. And herein are contained these particulars,

• 1. The nomination of this bread from heaven, ver. 31.
• 2. The law for reservation of its memorial, ver. 32.34.
• 3. The duration of this bread for food to Israel, Ver. 35.
• 4. The notation of the quantity of the measure, Ver. 36.

In the first occur,

• 1. The nomination of it in these terms, And the house of Israel called the name of it man, Sept. Sam. Vulg. same. Manna Onk. Syr. and Ar, and so ours with others, and so the Greek John. 6.31. No difficulty in the words
  • 1. The imposers were the house of Israel the whole people, yet probably these guided by their heads.
  • 2. The object of imposition was the bread from heaven.
  • 3. The name imposed, man or Manna.
  • 4. The imposition, they generally call it so,

2. The description of it in what followeth, And it was like coriander seed, white, and the taste of it was as wafers with honey, Readings mostly to the same. — Flower, — With honey Vulg. — As the honey comb. Syr. The description here of this Manna is by comparison threefold,

• 1. As to the outward form of it, the figure of coriander seed was upon it, and about that bigness it was, but not like it in color, for that was brown or blackish.
• 2. As to the color it is expressly said to be white; it was of the eye, or aspect or color of bedellium; which is thought to be as a white pearl.
• 3. As to the taste of it, the mixture of fine flour with honey did much resemble it; doubles it was of a very pleasant taste, which marvelously did refresh nature, and against which none had cause to murmur, as they did, Num. 11.6. Yet that Apocryphal note, that it should fit every man's taste, is false▪ for it did not please them who murmured against it; and to say it was of pleasant taste to the good, and not to evil ones in Israel, is an unreasonable presumption, for as our grain, so that also gave the same taste to all, Num. 1.8.
• 4. As to the abundance of it, the discovery was before under the similitude of hoar frost, which falleth as the dew in great abundance.

Quest. Why did they call it Manna?

Answer. 1. At the first appearance they were in ignorance, and therefore, as conceived by some they ask Man-hu what is this? 2. But now they had experience of what it was, and therefore name it, as their prepared gift or portion from God. 3. It may safely be presumed this was ordered by God himself who made it typical, unto his Christ, the bread which he giveth from heaven unto poor sinners that they may live, this was the gift and portion.

We note.
• D. 1. Providence orders the naming of the bread and blessing given to his people for a taste.
• D. 2. Vnbeleeving and ungrateful Israel are forced to acknowledge God's bread by naming it.
• D. 3. The bread given by God from heaven is choice, and clean, and sweet, and cordial.
• D. 4. Manna did signify good bread but it did type out better, Ver. 31. John. 6.31.

In the second, the law of reserving a memorial of this Manna is made, and manifested, ver. 32.33, 34.

1. A general intimation of this will of God for a reserve is given, ver, 32. And Moses said this is the word which Jehovah hath commanded, fill an Omer of it, for a reservation for your generations that they may see the bread which I have made you eat in the wilderness, when I brought you forth from the land of Egypt, All readings are to the same purpose. Some words only vary. Herein note,

• 1. The law of God for reserving a measure of Manna to be reserved for the generations to come. This is the word of Jehovah, &c. Nothing difficult.
• 2. The end of this reservation. That they may see the bread, &c. The words are plain.

2. A special item to Aaron, And Moses said to Aaron take thou one pot and put there an Omer full of Manna, and lay it up before Jehovah for a reservation unto your generations, All readings are to the same sense, — Take a golden pot, &c. Sept. So it is expressed, Hebr. 9.4. Herein we may note.

1. The persons concerned, Moses from God to Aaron.

2. The injunction, Take one pot and put therein an Omer full of Manna and lay it up before Jehovah.

1. The vessel to be taken, gold, not earthen. As B. Uz.

2. The measure to be put in, an Omer full.

3. The posture of it, Before Jehovah.

3. The end of it, to be reserved for your generations, i. e. to be seen, and to testify to after ages God's goodness to Israel.

3. The obedience of Aaron, As Jehovah commanded unto Moses so Aaron laid it up before the Testimony for a reservation, Readings are to the same sense, where note,

• 1. The rule of obedience, As Jehovah, &c.
• 2. The obedience itself, he laid it up.
• 3. The place, and end, before the testimony to be reserved for posterity.

Quest. How could the generations following see this, it being reserved in the holiest of all?

Answ. 1. It was there kept to be visible, and to convince gainsayers in after ages. 2. It was not necessary that it must be seen every day, for thither the highpriest only had entrance. 3. It is conceived also that it was set in the entrance of the holy place, where at times it might be seen by the people.

Quest. Are these phrases, before the Lord, and before the testimony equivalent?

Answ. 1. They are so as to the main scope, that this should be laid up with reference to the Lord, 2. Yet supposing that this was done presently, before they removed from the wilderness of Sin, it must needs be for present another place, for the testimony was not as yet settled nor the tables written, 3. Seeing the Ark of the testimony was not yet made nor settled, needs must this be written by way of prolepsis, and anticipation by Moses, he having a desire to finish the history of the Manna, & its disposal according to God's will, for Aaron could not set this pot before the testimony at this time, until near a year after: but yet before the Lord in the place appointed by him was it reserved; neither was it in the Ark where the tables of the testimony only were, but in the same place even the holiest of all, as Deut. 10.5. 1. Kings. 8.9. Heb. 9.34.

It instructs us.
• D. 1. God's command alone can make the standing monuments of mercy.
• D. 2. Mercies of old to his Church God would have known to generations following.
• D. 3. Men may see that the best provision of God's Church hath been in its wilderness condition.
• D. 4. God confutes murmurers by his monuments, that he did not bring Israel out of Egypt to destroy them, Ver. 32.
• D. 5. As God to Moses so Moses to Aaron, giveth order for a memorial of God's mercies. God to powers, and they to their ministers.
• D. 6. God's monuments of mercy must be such as may stand before him.
• D. 7. God's reserve for good of posterity must be laid up in his Church, Ver. 33.
• D. 8. God's faithful ministers are exact to walk by his command.
• D. 9. God and God's Testimony are equivalent and reciprocally regarded.
• D. 10. In sacred history things are sometimes recorded by anticipation, Ver. 34.

3. The next thing in this conclusive part of the Chapter, is the duration of this Manna, how long it lasted, And the sons of Israel did eat manna 40 years, until they came to a land inhabited, they did eat manna until they came to the border of the land of Canaan, Readings mostly agree, 〈 in non-Latin alphabet 〉 Sept.

1. The continuance of this mercy, 40 years.

2. The termination of it, at their coming into a land of habitation, which is explained, until they came to the border of the land of Canaan, which was the land of promise; which we read accomplished, Jos. 5.12.

Quest. How could Moses write this since he saw it not?

Answ. 1. It is thought by some that he revealed it prophetically, but this being an history, that is not rational, 2. It is safest to conclude that Joshua his surviver, or some other who wrote of his death, might give this completing to this history; no prejudice to truth by this.

But teacheth us.
• D. 1. It is worthy of God to give 40 years mercy for 40 years temptation.
• D. 2. Such continued mercies are strong engagements to continued obedience.
• D. 3. God is faithful to make good his promise to his people in every part; even unto Canaan.
• D. 4. God is arbitrary to continue miracles no longer, than till he giveth in common mercies.
• D. 5. Wildernes-mercies are contemporary with wilderness-conditions.
• D. 6. God will carry his Israel through all wilderness-troubles unto their Canaan-rest, Ver. 35.

4. The close of all is a note upon the measure, Now the Omer is the 10 ^th part of an Ephah. — The 10 ^th part of three measures, Sept. — Of three pecks. Onk. — 10 ^th part of a bushel. Syr. — Mazorban erat decima pars Vaibae. Ar. other names of measures. This is added to discover the large allowance which God gave every person every day, and with this is closed the history of Israel's 8 ^th stage in the wilderness of Sin; and I shall close all with this note.

• D. God's bounty stands upon record to condemn unbelief and murmuring of men and justify God against sinners.

CHAP. XVII.

Hitherto we have continued the history of God's providence toward Israel in their 8 ^th stage in the wilderness of Sin. In this, and in the following Chapter we have the history of God's ordering them to the 11 ^th stage at Rephidim, and the events which fell out there. Moses therefore to clear this short relation here addeth more distinctly this, Num. 33.14, And they took their journey out of the wilderness of Sin and encamped at Dophkah, and they departed from Dophkah, and encamped in Alush and they removed from Alush and encamped at Rephidim where was no water for the people to drink, So that in order Rephidim is the 11 ^th , whereas in the account of Moses in this place it is but the 9 ^th stage, as before hath been noted in a general Analysis of the history from the 12 ^th Chap to the 19 ^th .

Quest. Why doth Moses pass over those two places of Israel's encamping which did intervene?

Answ. 1. They were only places touched at, and of shorter abode, where no extraordinary providences were remarkable, 2. This stage at Rephidim was more remarkable, both for Israel's sin, and God's miraculous indulgence toward them, which Moses intending to relate passeth over the two other less observable. This passage being cleared we come to consider the events at Rephidim which eminently and generally are three.

1. God's ordering Israel into, and out of a grievous trial by want of water, Ch. 17.1.7.

2. God's disposing of them to another piercing trial by war, together with the issue, Ver. 8.16.

3. God's sending Jethro to visit Moses and Israel, and the good which he left behind him as to the order of government, which is related, Chap. 18. throughout, with several things annexed.

The first event we shall now begin withal, contained in the former verses of the 17 ^th Chap. wherein these more special heads occur.

• 1. The occasion of this event, Ver. 1.
• 2. The event itself which is manifold.
  • 1. Israel's chiding with Moses and his reply, Ver. 2.
  • 2. Israel's murmuring and charge against Moses, Ver. 3.
  • 3. Moses his appeal to God, Ver. 4.
  • 4. God's answer unto Moses, ver. 5.6.
  • 5. Moses his obedience to God's order, Ver. 6.7.

1. The occasion of what happened here, was Israel's access thither, as we have it thus related, And all the congregation of the sons of Israel, journeyed from the desert of Sin thorough their journeys according to the mouth of Jehovah, and they encamped in Rephidim, and there were not waters that the people might drink, Readings are mostly the same, all to the same sense, — For mouth some read the word of the Lord, Sept. Vulg. Onk. — Of the mouth of the Lord, Syr. The commandment of the Lord, Sam. Ar.

1. The term of connection of this history to the former, which is read by some as a term of order afterward, by others an illative, therefore, and by ours copulative, which is enough to show, how one trial is joined to another, or the continued progress of the Church in its pilgrimage, from place to place, as it is ordered in heaven

2 The matter connected, which is Israel's access to their 11 ^th stage at Rephidim, and this is the occasion of the events following, about which, the words being plain, these terms may be observed.

1. The subject of the motion, All the congregation of the sons of Israel, Moses being their leader.

2. The motion itself, they journeyed, or went forward.

3. The term from which, The wilderness of Sin.

4. The way by which, thorough other passages of Dophkah and Alush.

5. The rule unto which they steer their course, by the mouth or word of the Lord, so far well, for they obeyed the voice of God herein.

6. The term they came at, Rephidim, Ben Uz, add's where their hands were idle from God's precepts.

7. The condition befalling them there, no water was in that place for the people to drink. Here were they tried with thirst, whether they will wait upon God's mouth now, or not, as they seemed before to do.

We may learn from it.
• D. 1. Motions and trials of the Church are continued and multiplied here in the time of pilgrimage.
• D. 2. From Sin to Rephidim, or from hunger to thirst God may carry his congregation.
• D. 3. Intermediat passages may be to the Church between extreme trials.
• D. 4. God's mouth or word is the only rule of his Churches motions.
• D. 5. The Church must encamp where the word of God determines.
• D. 6. Wants and hardships may attend God's people where he bids them pitch, Ver. 1.

2. The events following upon this occasion come to be considered in their order, as before proposed,

1. Israel's chiding with Moses, &c. thus delivered, and or therefore the people did contend, strive or chide with Moses, and said give ye us waters, and let us drink: and Moses said unto them, why contend ye with me? Why do ye tempt Jehovah? — Give thou waters, Sept. Vulg. Sam. Syr. But it is in the plural, give ye, &c. so Hebr. Onk. and Ar. Here,

1. Israel's contention with Moses, whereabout note.

1. The term connecting, which may be illative or copulative therefore, i. e. For want of water; or and or upon that occasion also, they strive again,

2. The subject contending, which is, a sinful discontented people, whom God now again afflicted,

3. The object, Moses the instrument of mercy, not without Aaron,

4. The contention itself, whereof,

1. The form, was in bitter invectives, striving, railing, reproaching and reviling him.

2. The matter of it, which is a most unreasonable demand, give ye us waters that we may drink, or, and we will drink or let us let us drink; this was a mere quarrel picked; for alas! was he able to create rivers? &c.

2. The reply of Moses to them in a double expostulation,

1. About himself as guiltless, Why contend ye with me? Or why do ye revile or reproach me as if I had brought this evil on you? I am free from any hurt to you.

2. About God the judge and inflicter of this misery, Why tempt ye Jehovah? Is he not your judge? Are ye stronger than he? Why do ye so bitterly grieve his spirit? It will turn to your ruin. In this they questioned God's presence, and providence toward them, as in verse the seventh.

Q. Was this the same chiding with that Num. 20.4?

Answer. 1. Some have thought so but amiss. 2. Many circumstances show that they were distinct.

1. In time, that being many years after this.

2. In place, that being in the desert of Sin, this at Rephidim.

3. In God's commission, here he bids them strike the rock, there only he commands them to speak unto it. These and other things distinguish them.

We observe.
• D. 1. Every streit is an occasion of stirring up the wicked to sin.
• D. 2. Vnbeleeving and impatient sinners fall out with God's instruments, when himself smites them.
• D. 3. Desperat sinners in their streits unreasonably demand from creatures, what God alone can do.
• D. 4. Vnreasonable transgressors are apt to rail and revile the innocent ministers of God.
• D. 5. God's faithful ministers desire patiently to suffer the unreasonable strivings of sinners.
• D. 6. God's innocent servants may justly turn away undeserved reproofs from themselves, so Moses.
• D. 7. Rising up against ministers is a high temptation of God himself.
• D. 8. God's faithful instruments labor to show men their unreasonablenes in their temptation of God. Ver. 2.

2. The next event is Israel's further murmuring and charge against Moses, And the people thirsted there for water, and the people murmured against Moses, and said, why is this? Thou hast made us come up out of Egypt, to kill me, and my sons and my cattle with thirst, Readings agree. Only where the Hebr. express it me and my sons, &c. The 70, Vulg, Sam. Ar. Syr. read us and our sons, which is all one in sense, though in the original the people speak as one man, and so Onkel. reads also. Herein we may note,

1. A further occasion of their repeated sin, the people thirsted in that place which was a soar trial; but yet not tending to make them murmur, but lie low and look to Jehovah in this case; though they make a contrary use of it.

2. Their further Sin against Moses in these acts,

1. In murmuring at him with mischievous intents, the people generally stormed at him, and that as if they would have stoned him, as he tells God, ver. 4.

2. In expostulating with him about the present event, For what is this? What no water? What a strieght is this? All aggravating their misery.

3. In charging him again with murderous intentions. Thou hast brought us up out of Egypt to kill us, and our children, and cattle with thirst.

1. The design charged is murder of the whole Church of God at once.

2. The way of execution by thirst, this is the third time of such an opprobrious charge against Moses within a very few days.

Quest. Why did God thus try them now with thirst?

Answ. 1. There was sin enough among the people to pull down such a visitation, which justifieth it. 2. God's will on this & all trials is reason sufficient. 3. God seemeth not to do this in vengeance, but to manifest his glory in supplying, and trying their faith and obedience thereby.

And teacheth us.
• D. 1. God's stroke on people in thirst or otherwise may fall bitterly when they tempt him.
• D. 2. The pinching pain of thirst or other judgments makes sinners uncapable of counsel or conviction.
• D. 3. Pressing plagues increase murmuring in wicked transgressors.
• D. 4. Vnbeleeving murmurers expostulat about judgments as if they were causeless.
• D. 5. Vnreasonable sinners will invent the cause of their trouble, to be from the designs of God's servants against them.
• D. 6. The foulest practices of murder and blood, wicked murmurers usually charge upon God's most faithful ministers of their good, V. 3.

3. The next event is the appeal of Moses unto God in these words, Ver. 4, And Moses cried unto Jehovah saying, what shall I do to this people, yet a little while and they will stone me, — Moses prayed unto the Lord. Onkel. Syr. Here note,

• 1. The appellant, Moses, under the pressing cries of murmurers.
• 2. The judge of the appeal, Jehovah, who brought Israel out of Egypt into the present streit and trial by want of water.
• 3. The appeal itself, whereof,

1. The form is expostulatory, somewhat passionate, as if he were at his wits end in thinking what to do for the appeasing of the people, he breaks out, Lord, what shall I do unto them?

2. The matter seems to be a desire of direction from God, although passionatly expressed, for his demeanour unto the people in the present streit, as if he had said, Lord I pray thee tell me what I shall do as to this people.

4. The urgent reason of this appeal, and that was the danger imminent upon him, they be almost ready to stone me, or, yet but a little while, if thou step not in for my help, my life is at stake, they will surely stone me, and so spill my blood without cause, and bring wrath upon themselves.

Quest. How did Moses know this?

Answ. 1. It is safely presumed that however this threat were not mentioned before among their murmurings, yet such passages were let fall; upon which account Moses tells God of it in this place. 2. The fear of Moses did not arise upon light ground, but doubtless from such menaces uttered against him, neither was the fear unbelieving nor sinful; but natural, incident to the best of men, for self preservation.

It learneth us.
• D. 1. Just cries and appeals to Jehovah are the best means for God's servants to use against the violent threats of men.
• D. 2. When God's ministers know not what to do against assaults of murmurers it is best to seek help of God.
• D. 3. There is but a little between the ministers of salvation and death, from unbeleving murmurers, if God do not put in and save them in time.
• D. 4. Jehovah alone can bound the fury of the wicked and save his people.
• D. 5. Passionat may be the cries of Saints to God from fear, and yet in faith, Ver. 4.

4. The next event is God's answer to Moses, Ver. 5 ^th and part of the 6 ^th which is two ways expressed,

1. By way of command, Ver. 5 ^th , And Jehovah said to Moses pass on before the people and take with thee of the elders of Israel, and thy rod, that, wherewith thou smotest the river, take in thy hand and go, Readings are mostly the same. — The river Nile, Ar. Wherein we have to note,

• 1. The power commanding, the same to whom Moses cried, Jehovah said to Moses.
• 2. The command imposed which seems to be threefold.

1. For a further motion in Rephidim, pass on thou before the people, go in their sight and before them toward Horeb.

2. For his associates take with thee of the elders of Israel; that is, the heads of the families, some of them who might be competent witnesses.

3. For his instrument to be assumed also, And thy rod, that, wherewith thou smotest the river, take in thy hand and go, The rod or staff wherewith the miracles in Egypt were done, and the river there smitten; for that of Nile was more properly so called than the sea. This instrument he must reassume and go.

Quest. Why doth God bid him go? &c.

Answ. 1. Not to expose him to greater danger. 2. To magnify himself and Moses yet more by it.

Quest. Why was he to take the elders?

Answ. 1. It was God's will to order it. 2. It may be, they were murmurers among others, therefore God will convince them. 3. It is probable, to be witnesses of the miracle in bringing water out of a flint, Ps. 114.8. It was also that by them God's works might be declared to others.

Quest. 3. Why was he commanded to take his rod?

Answ. 1. God needed it not, but will have this instrument at his pleasure, 2. It was an emblem of Moses his power derived from God at first. 3. God's mind at this time was that the rock should be smitten with it.

2. God's answer to Moses is by way of promise as followeth, Ver. 6. Behold I will be standing before thee there upon the rock in Choreb, and thou shalt smite the rock and waters shall come forth out of it, and the people shall drink, Readings mostly agree, — I stand there before thou come to the rock, &c. Sept. — I will raise a sign unto thee upon a flint, &c. Ar. — Thou shalt see the footstep of a foot, B. Uz. In all this we have these things considerable.

1. The note of demonstration pointing out the promise following, as the great encouragement to Moses, which consists in these heads,

• 1. God's presence and appearance to Moses on the rock, as some read God's preventing him to be there before him; the sum is • , God's presence to help him when he should come thither, which is noted,
  • 1. Punctually by the place, the rock in Choreb.
  • 2. Visibly as to the person, before thy face.
  • 3. Effectually in his posture, there God promiseth to stand, and be ready to effect what he promiseth.

2. God's help to Moses, Thou shalt smite the rock, wherein though this may seem a slight matter; yet in this is the promise of the means, whereby the refreshing shall come to Israel, and in this we may note,

• 1. The subject smiting, Moses in faith.
• 2. The object smitten, a rock, very unlikely to give out water, a flint as some read.
• 3. The smiting itself, striking it with his rod, which was as unlikely means to bring out water. This God will have done when he stands by.

3. The seasonable effect of the issue, water shall come forth out of it, & the people shall drink. The effect is twofold.

1. Water shall come out of the rock, which is a miraculous work for stone to give water.

2. The people shall drink, which was satisfaction unto them, to cease their murmuring and secure Moses from their hands. All this is under promise.

Quest. What Horeb was this to which God directs Moses?

Answ. 1. Not that of Sinai, Ch. 19. Thither they were as yet not come. Yet, 2. The name is thought by some to point out the whole tract unto Sinai. 3. It seems to be that which is called the mount of God, Ex. 3.1, Ex. 18.5.

Quest. How did God stand on the rock?

Answ. It is likely in the same way as he appeared unto Israel in the pillar of a cloud, for this was notably visible to Moses and the elders.

Quest. Was there a spiritual use of this?

Answ. Yea, to some it was so, but not unto all, for so we find it applied by the apostle, 1 Corin. 10.4.

Quest. Why must Moses strike the rock?

Answ. 1. God needed it not, 2. Yet God will have it as a signal, 3. Hereby doth he honor Moses before these who murmured at him.

5. The last event is the obedience of Moses unto God, which stands in two particulars,

1. In doing all that God commanded, And Moses did so in the eyes of the elders of Israel, Readings agree. Herein note,

• 1. The term of connection, knitting obedience to commands.
• 2. The subject of this obedience, to Moses God's servant.
• 3. The matter of obedience, he did so as God commanded.
• 4. The witness of this obedience, the elders of Israel that saw him do it, V. 6.

2. In making a monument for remembrance of all this providence, by putting a double name upon the place; And he called the name of the place Massah, temptation and Meribah strife because of the contention of the sons of Israel, and because they tempted Jehovah, saying, is Jehovah in the midst of us, or not? Readings mostly to the same sense, — Is the majesty of the Lord, &c. Onk. — Is the light of God found among us or not? Ar. In this we have to consider.

1. The monument itself, in a double name imposed.

• 1. The imposer, Moses by power from God.
• 2. The object of imposition, the place where they were.
• 3. The name itself
  • 1. Temptation.
  • 2. Strife.

2. The reason of it, which is twofold, as expressed.

1. Because the children of Israel did chide and strive with Moses,

2. Because there they tempted Jehovah saying, is the Lord among us or not? which expostulation implieth a denial of God's presence with them.

Quest. Why was this name here imposed?

Answ. 1. God would make an impression of their sin upon themselves. 2. God would hereby commit to posterity, that they might fear to tempt God, and strive with his Ministers. 3. A memorial of mercy. He providing for them, when these sinned.

From it observe we.
• D. 1. In the midst of threatenings God commands his servants to walk safely. Go.
• D. 2. God may vouchsafe some murmurers to go along and see his miracles wrought by his servants, but not all.
• D. 3. God may command the use of signals for miracles though he need them not. Ver. 5.
• D. 4. God usually seconds his commands with promises unto his servants.
• D. 5. God's presence for expedition works all his wonders.
• D. 6. God will honor his instruments in working miracles as himself.
• D. 7. God will give the mercy effected which he promiseth his servants.
• D. 8. Murmurers fare the better, and have mercies by believers, who obey God.
• D. 9. God's ministers are and must be exact in doing God's commands before all men. Ver. 6.
• D. 10. It is God's pleasure to make places monuments of men's sins by his naming them.
• D. 11. Temptation of God and contention with his servants usually go together.
• D. 12. It is high tempting of God to call in question his gracious presence with his people. Ver. 7.

2. The next great event befalling Israel in Rephidim is a dreadful war ordered by God, and managed by Amalek against them, when they were now faint for want of water, and in the expectation of a redress. Herein we may note,

• 1. An assault made on Israel. Ver. 8.
• 2. The defense made against Amalek, Ver. 9.10.11.12.
• 3. The issue of the war, Ver. 13.
• 4. The consequent acts upon this issue, Ver. 14.15.16.

1. The assault of Amalek upon Israel, we have briefly asserted Ver. 8. Where readings are to the same sense, Herein these terms occur,

1. The term of connection which knits this event to Israel's former murmuring; this some read as copulative, connecting this judgment to their former sin; some make it a term of order, and so showing the cause of this plague coming on Israel now: which doubtless the Lord so ordered that it should follow at the very heels of their reb • llious murmurings, and tempting of him.

2. The assault itself asserted, wherein are,

1. The assailant Amalek, not here noting a single person, as sometimes, but the body of a nation, taking name from Duke Amalek, the son of Eliphaz the son of Esau who was brother to Jacob, Gen. 36.15.16.

2. The assailed, Israel; the whole camp in their intent; but actually the hinder most of them, and that when they were faint and feeble, as Moses elsewhere notes to aggravat Amaleks cruelty, Deut. 25.17.18.19. And these giving them no offense or provocation. Some say the tribe of Dan, Ben. Uz.

3. The assault expressed in two words,

1. Of motion, they came, that is, doubtless from their own place, in the south of Arabia where they dwelt; having heard of Israel's motion, they doubtless pursued them and overtook them.

2. Of action, they sought, or made war with Israel; that is, they fell upon some of them and smote them with the edge of the sword; and intended nothing but death unto the whole host of Israel; some say they were men of the tribe of Dan, whom the cloud did not protect by reason of their idolatry, but this is groundless; all Israel were equally sinners, and deserved all alike; however God suffered some of the reer of Israel to fall.

4. The place of the assault, it was in Rephidim, where they were murmuring for water.

Quest. Why did Amalek now assault Israel?

Answ. The reason is considerable.

1. Upon God's side, in whose hand this was ordered; now as to his judgments, they are all righteous,

1. He seems to let Israel know the weight of sin in murmuring, by this first commanding the sword to trouble them.

2. Yet was it in grace, for God intended and effected victory for Israel.

3. It was to the initial destruction of Amalek.

2. But upon Amaleks part, the reason could be nothing but the violence of sin; some conceive from the old grudge between Esau and Jacob, which might be rooted in posterity: but at present more probably, it was their evil eye at the Church of God; hearing what things God had done for them, and therefore now intended to bury them in the wilderness, and make their memory to cease, for we read of no provocation here given them, to fall upon a weak and feeble people.

It teacheth us.
• D. 1. New plagues for new murmurings God can make to follow sinners at the heels, Connect.
• D. 2. Greatest enemies to the Church God may make to arise from the Fathers of it.
• D. 3. The weakness of the Church is an occasion unto bloody adversaries to oppress them.
• D. 4. It is proper for Amalek upon no cause to fight, and destroy Israel.
• D. 5. The place of murmuring may prove the place of revenging.
• D. 6. Whatever enemies intend, God orders all their violences against his Israel for good, V. 8.

2. The defense made upon Israel's side next followeth: wherein we have to note,

• 1. Counsel given and taken about this, Ver. 9.
• 2. Counsel acted as to this defense, Ver. 10.
• 3. Various events in the managing of this war, Ver. 11.12.

1. The counsel given and taken hereupon followeth, And Moses said to Joshua choose for us men, and go thou out and sight with Amalek, tomorrow I will stand upon the top of the hill, and the rod of God in my hand, Readings all tend to the same sense, only some words varied. Ar. choose out for thyself mighty men, and go smite Amalek tomorrow. Sept. — And the rod with which all miracles have been done before God, shall be in my hand, Onk, — Having or carrying the rod of God, &c. Syr. Ar. In this passage we have to note,

• 1. Counsel given by Moses to Joshua for doing his part in managing this war, wherein note,
  • 1. The counselor, Moses from God, with authority advising as to the present state.
  • 2. The party counseled, Joshua, designed at this time, for this part of the work.
  • 3. The advise itself given as to three things.
    • 1. For choice of men unto this expedition; he knowing well the state of the tribes.
    • 2. For marching, go thou out captain of the host, lead them to the battle.
    • 3. For fighting, go and fight with Amalek, that is fallen upon our reer.
• 2. Counsel taken by Moses from God, as to what concerned him in the present expedition.

1. As to his station I will stand upon the top of the hill, which doubtless was to do his part in waiting upon God, and attending him in this straight, which was by praying.

2. As to his signal action, And the rod of God shall be in my hand, this no doubt was done by the word of the Lord now, as in former times, not that God needed it, but that Moses might be obedient and do it.

3. As to the time, tomorrow shall all this be done, you shall do your part, and I will do mine.

Quest. Why doth Moses allot Joshua the part of leading the host?

Answ. 1. Not as laying down his supremacy under God. 2. But from God to initiate Joshua in the military services. 3. As to himself, he keeps the oversight, and by the word at prayer, and the rod, he engageth God in the war against Amalek.

This will instruct us.
• D. 1. In case of oppression by hostility God doth allow his Israel to make their defense.
• D. 2. God in his wisdom orders several parts to several instruments for safety.
• D. 3. God will have choice men to prosecute the defense of Israel by war, when he calleth thereunto.
• D. 4. Some instruments God points out for praying and waiting on God in the defense of his Church.
• D. 5. Signal attendance upon God in his own way is needful, when he calleth for it.
• D. 6. Counsel for praying and fighting given by God, and taken from him, is defensive to his Church. Ver. 9.

2. The next thing in this defensive part is the counsel acted. V. 10. And Joshua did as Moses had said unto him to fight with Amalek, and Moses & Aaron & Chur went up to the top of the hill. All readings to the same sense. — And going out he encountered with Amalek, Sept. Here we have two parties acting for Israel's defense, according to advise,

1. Joshua follows the word of command given unto him by Moses, he chose men and marched, and fought with Amalek to repulse him, he keeps close to time, & work, as he had in charge.

2. Moses also act's his part, and takes assistance with him for his help in attending on God, and contending for Israel against Amalek.

1. The ascendents here are,

• 1. Moses principal, whose work was with God.
• 2. Aaron and Chur accessories.

2. The place of ascent. The head or top of the hill where he was to meet with God, and show the signal of help unto Israel.

3. The ascent itself, they went up, which action is Synecdochical, and takes in all these things done there in order unto Israel's salvation, as prayer, faith, expectation from God, &c.

Quest. Why went Moses to the top of the hill?

Answ. 1. It seems to be so ordered by God. 2. It was a place not only for meditation and prayer, but for manifestation of God's respect to Israel. It is therefore reasonably conceived that he lifted up his rod from thence in the view of Israel to do wonderfully thereby, as he had done before to destroy the Egyptians, so now to vanquish Amalek.

Quest. Why doth he carry these associates?

Answ. 1. It seemeth not to be without the direction of God. 2. The men themselves were able, Aaron a Prophet of the Lord, and Chur a prince of the tribe of Judah, the son of Caleb, the son of Ezron, the son of Pharez, the son of Judah. 1 Chron. 5.9.18.19. One afterward left in charge with Aaron to judge, while Moses was in the mount with God. Ex. 24.14.

Learn we here.
• D. 1. Counsels for defense of God's Church are not only to be given, and taken, but acted.
• D. 2. Fighting with God's enemies is good, when done at God's command.
• D. 3. Ministring and praying work must be done to God in making resistance to his enemies.
• D. 4. The top of the hill where God may be revealed, and whence the Church may be comforted, is fittest for intercessors.
• D. 5. Good associates in praying are sweet helps to save the Church.
• D. 6. Gracious instruments are ready and obedient to climb hills to God for his people's relief, Ver. 10.

3. In managing this defense several experiments are obvious, as to the use of means about the issue of the battle, and success of the day, which are these,

1. Somtimes the prevailing of Israel, And it was when Moses lifted up his hand then Israel prevailed, Readings are all to the same sense, yet in variety of terms. — When Moses lifted up the hands, Sept. — His hands the men of Israel, &c. Onk. — Israel was mightier, Sam. — Israel did overcome, Ar. Vulg. Wherein we have to note,

• 1. The means used, Moses lifted up his hand or hands; so the letter is plain,
• 2. The issue, Israel got ground, grew great and prevailed against Amalek.

2. Somtime the prevailing of Amalek, And when he let down his hand then Amalek prevailed, Readings concur in sense, but terms here vary also, hands for hand; men of the house of Amalek. Amalekites for Amalek, Onk. Ar. overcome and were mightier for prevailed, Ar. Vulg. Where the letter is plain, Here note,

• 1. The defect of means, The letting down the hand or hands of Moses.
• 2. The disadvantage then to Israel, Amalek then prevailed, and Israel was worsted. Ver. 11.

3. The support of Moses under some deficiency wherein we have to observe,

1. The falling, And the hands of Moses were heavy, Readings mostly the same. — His hands were weary, Syr. Herein also note,

1. The subject spoken of, Moses the great instrument of salvation, who had done mightily for Israel before.

2. The signal help of this subject, His hands, as here in the plural but before in the singular, which were used in some signal means or other for Israel's help.

3. The weakness attributed, they were heavy, or weary, apt to fall, and hang down.

2. The support given him by his assistants,

1. To his body being weary with standing all the time of the conflict, And they took a stone and put it under him and he sat upon it, Wherein these terms are.

• 1. The taking of a stone by Aaron or Hur.
• 2. The putting of this under him to hold up his body.
• 3. The session of him thereupon, all clear in the letter.

2. To his hands, And Aaron and Hur staid up his hands, one on this side, and one on that side, Readings are to the same sense, some in other terms. — They sustained on both sides, Vulg. — On the right hand and left, Ar. Here the letter is plain,

• 1. The sustainers, Aaron and Hur.
• 2. The sustained, the hands of Moses.
• 3. The sustentation, they were made steady, right and left.

3. The event hence arising, And there was to his hands firmness or fidelity until the sun set, or was gone down, — The hands of Moses were steadfast to the, &c. Sept. Sam. — Were stretched out in prayer. Onk. — Upheld. Ar. — Were in fidelity, Syr. — His hands were not weary, &c. Vulg. These terms occure here.

1. The subject of this event. The hands of Moses.

2. The affection or state incident to them, firmness, stability, expressed by a word noting fidelity.

3. The continuance, until sun set, long enough according to God's appointment to give Israel the victory.

Quest. 1. What is meant by the hands of Moses?

Answ. 1. Doubtless in the letter, his bodily hands, as signals of some more inward parts. 2. Under these the heart and spirit of Moses is included as in several other passages. Psalm. 141.2.

Quest. 2. What is meant by the lifting of them up?

Answ. 1. It is a metonymical phrase, and thereby is signified,

1. Some mighty prayer, which doubtless was a main matter intended here. 1 Tim. 2.8. Ps. 28.2.

2. Somtimes signal encouragement unto duty, and success, as the lifting up of the brazon serpent to Israel, and the rod of God at this time to Joshua. Joh. 3.14 Num. 21.

Quest. 3. What is meant by letting them down?

Answ. In contradistinction to the lifting up it may note,

1. A deficiency of strength and Spirit in prayer, which might be caused by extraordinary spending himself in prayer, and not from natural faintings or weariness of his body without it.

2. A deficiency of that signal encouragement which Moses gave by the rod in his hand to Joshua and Israel. So his hands were heavy.

Quest. 4. How did the success of the day depend upon these actions of Moses?

Answ. 1. Not naturally, for so it depended upon God alone. 2. Signally they might, as noting God's assistance or withdrawing by lifting up, and letting down the hands. 3. Subordinatly, and as by way of means, strong prayer might help victory, and weak may remit it.

Quest. 5. What was meant by putting under the stone?

Answ. 1. In the letter doubtless it notes a very stone to support the weary body of Moses, being worn with waiting and wrestling with God. 2. It is applied by some mystically to Christ, the support of his, that is a conjecture. 3. It may morally note, suitable help from God in his saints deficiency.

Quest. 6. What is meant by Aaron and Hur, and their work?

Answ. 1. Doubtless their persons holding up the weary hands of Moses. 2. Their assistance, and joining of hearts, and hands with him to help on victory for Israel against Amalek, Ver. 12. Other allegorical glosses are vain.

3. After this followeth the issue of the war, And Joshua discomfited Amalek and his people with the edge of the sword, Readings to the same sense. Only some read — He made them fly with slaughter of sword. Sept. Vulg. Others, — He broke them to pieces & smote them. Onk. Syr. Sam. — He cut them of, Ar. Here we have a total victory obtained by Israel over Amalek. Wherein note,

• 1. The general who beareth the name of it, Joshua, with his host, so assisted by Moses from God.
• 2. The party vanquished Amalek, which seems here to be a personal name, and noting the King; however other names were assumed afterward, as Agag, and the whole host of his under the name of his people.
• 3. The conquest itself, he weakened or discomfited them with the edge of the sword, that is by slaying many, & driving the rest to flight, for they were not all destroyed now, neither could Israel pursue the victory upon them. Ver. 13.

Whence we observe.
• D. 1. Hands of creature-instruments may be helpful under God, to give his Church success against its enenemies.
• D. 2. Such hands lifted up to heaven in prayer, and for encouragement, God doth assist unto prevalency.
• D. 3. Hands hanging down and feeble in prayer, may give opportunity unto enemies to prevail.
• D. 4. Such languishings after strong strugglings, God sometimes orders upon his choicest servants.
• D. 5. Doubtful may be the fight of Israel as to success against its enemies for a time, Ver. 11.
• D. 6. Heavines of flesh and spirit in contending with God for Israel may sometimes befall Moses. Mat. 26.41.43.
• D. 7. Suitable supports under such delinquencies are very requisite for God's servants. Christ the stone to us.
• D. 8. Good helpers to strengthen hearts and hands in faintings are specially useful.
• D. 9. By such helps souls may be steadfast and faithful unto God unto time of victory. Ver. 12.
• D. 10. Moses praying and Joshua fighting, Amalek must fall, when prayer puts the edge on the sword, it is furbished to the slaughter.
• D. 11. It is God's just ordering that they who first oppress with the sword, shall perish by the sword. Ver. 13.

4. The last thing in the history of this first war with Amalek is the consequent use of it, which God will have made, Ver. 14.15.16. Wherein we have,

1. The command of God to Moses about this, And Jehovah said to Moses write this for a memorial in a book, and put it in the ears of Joshua, that wiping I will wipe out the remembrance of Amalek from under the heavens, Readings are to the same sense, — write this monument, — Give it to the ears of Joshua, — Read it, — Set it before Joshua, all to the same purpose. Here note,

1. The term connecting the following injunction to the foregoing Providence in Israel's victory.

2. The power enjoining, Jehovah who gave it.

3. The subject of the injunction, Moses, who had been the main instrument in begging the victory.

4. The injunction itself laid on him, what God would have Moses do upon so eminent a victory which he gave them, that a feeble company of pilgrims in the wilderness should quash such a formidable enemy armed with malice, cruelty, and power, and this is some duty answerable thereunto, of which we have to consider,

• 1. The form of it, how it is to be done, twofold,
  • 1. To commit unto writing, write this memorial in a book or for a memorial as ours,
    • 1, The act is to write.
    • 2. The object is that memorable work which God now discovered about Amalek.
    • 3. The instrument, in a book or rolle which was to keep things in for the future, and not a table which is plain, and open, and contains matters of present use.
    • 4. The end, to be remembered, or for a memorial, to be a future memorandum.
  • 2. To speak and publish it in the ears of Joshua which was for a more immediate use, wherein,
    • 1. The party delivering or speaking as enjoined is Moses, who must give God's message.
    • 2. The subject to whom this is to be delivered, is Joshua, he that was next to succeed Moses in charge.
    • 3. The way of conveying, is by putting it into his ears, causing him to hear and know what God had now revealed to Moses.
  • 2. The matter thus to be written or spoken, that wiping I will wipe or blotting I will blot out the remembrance of Amalek from under heaven, Which is a dreadful threatening for the future, against all the race of Amalek to take away all remembrance of the name, wherein occur,
    • 1. The power threatening, Jehovah who had now begun with them and given them this earnest.
    • 2. The object of this threatening, the race of Amalek in all their generations.
    • 3. The threatening itself, utterly to destroy in time root and branch of them, that none should continue the name of them in the earth, wherein a total extirpation is threatened; which afterward was done partly in the times of the judges, and partly by Saul and David, and the last we find executed upon Haman in Esters time, he was an Agagite and seemeth to be of the royal family; some Rabbins look upon an Amalek in the times of the Messiah.

Quest. What book was this mentioned?

Answ. 1. Conceits are various, and many idle, 2. The truest conjecture is, that it is this very book of Moses where we find it written; and that upon the account of this command.

It learneth us.
• D. 1. Jehovah's victories over his Churches enemies he giveth in charge to be recorded.
• D. 2. Writing and tradition are both God's ways of recording his works for future ages.
• D. 3. God's book is the best record of his mighty works done for his Church.
• D. 4. A memorial would God have kept by the records of God's works to men.
• D. 5. God hath irreconcilable displeasure against some enemies above the rest.
• D. 6. Blotting out of the names of such enemies will God make, who would blot out the name of his Church. Ver. 14.

2. The obedience of Moses followeth, Ver. 15.16. Wherein we have to consider these particulars,

1. The work which he doth in answer to God's word, and that is twofold,

1. His erecting an Altar, And Moses 〈1 page duplicate〉 〈1 page duplicate〉 built an Altar, Readings mostly agree, Herein,

1. The builder is Moses, He at God's beck.

2. The structure is an Altar, an instrument for worship by sacrifice.

3. The work is the erecting or building of it.

2. His naming it, And he called the name of it Jehovah nissi, — My refuge, Sept. — And sacrificed before the Lord who had done wonderful things for him. Onk. — The Lord my banner, Ar. — Sam. as Hebr.

1. The imposer of the name is Moses from God.

2. The subject of imposition is the Altar made.

3. The name imposed, is The Lord our banner, of which that structure for present was a signal remembrance; & the worship thereby done, really expressing Jehovah to be their banner displayed in victory.

Quest. How doth this answer the command for writing and speaking?

Answ. 1. It excludes not a direct answer to that, for that was done besides, 2. This also answereth the main drift of the command which was to make a memorial of God's wonderful works which was best done by his worship, Ver. 15.

3. The reason of all this rendered, And said because the hand upon the throne of Jah, Jehovah will have war with Amalek from generation to generation; various are the readings, — For with a hidden hand will God war, &c. Sept. — With an oath this was spoken from the face of the terrible one, &c. Onk, — The hand is upon the throne. Sam. — Now have I that I may swear by the throne Ar. — Behold the hand upon the seat, Syr. — The hand of the throne of the Lord and the war of the Lord shall be against Amalek, &c. Vulg. The reason here in general, is God's engagement against Amalek forever, upon which account he is styled Israel's banner, but herein more expressly we have.

1. The form of engagement as it is most generally conceived, which is by way of Oath, the hand upon the throne of Yah, an Hebraism, for, the hand of Yah upon the throne, which by all the Chaldee paraphrasts is rendered as the form of God's swearing.

2. Some look upon this hand to be Amalecks, now set against the throne of God which is his Church, and so it is made the reason of God's warring with him.

3. Others take the hand of Yah for his power, and the engaging of it in war against Amalek: but the first and more general interpretation is most probably the best here, as ours read, because the Lord hath sworn.

2. The matter of God's engagement, That Jehovah will have war with Amalek from generation to generation, which we read continued to Esters time, B. Uz makes three gradations,

• 1. Of that age.
• 2. Of the Messiah.
• 3. Of the world to come.

The burden tends to the utter destruction of Amalek, enemy to Israel.

And teacheth us.
• D. 1. Worship-memorials are the best monuments of God's glorious victories in the Church.
• D. 2. In all such worships-memorials Jehovah must be known to be his Churches banner, Ver. 15.
• D. 3. God's oath against his Churches enemies is a strong reason of naming him their banner.
• D. 4. God hath sworn successive destruction to all of Amalek to the end.
• D. 5. God's hand upon the throne hath power enough to make good his oath against his enemies.
• D. 6. Amaleks hand against God's throne justly raiseth war forever from Jehovah against him. V. 16.

3. The third and last remarkable event upon Israel while they were in Rephidim, is Jethroes visiting of Moses and them, with the consequents as declared in the whole 18 ^th Chapter.

CHAP. XVIII. PPP. The 17 ^th Section.

This Chapter containeth the history of Jethroes visiting Moses and Israel in the wilderness while yet at Rephidim and in that part of Horeb, wherein God gave Israel water. These general heads are considerable therein.

1. Jethroes access to Moses, V. 1.6.

2. Jethroes entertainment with him, Ver. 7.12.

3. Jethroes observation, and advise given and taken, Ver, 13.23.26.

4. Jethroes departure, Ver. 27.

In the first general head are these particulars to be noted,

• 1. The occasion of Jethroes visit, Ver. 1.
• 2. The preparation made for it, Ver. 2.3.4.
• 3. The motion and approach to Moses, Ver. 5.
• 4. The message sent by an harbenger to him, ver. 6.

1. The first special head, is in the first verse, And Jethro the priest of Midian the Father in law of Moses heard of all that God had done for Moses and for Israel his people, that Jehovah had brought forth Israel out of Egypt, Readings to the sense, are the same; some read When, others afterward, others and, coupling another event, again Jethro is is styled Prince of midian, Onk. Iun. In this head being the occasion of Jethroes visit, note,

1. The connection of it to the precedent events in Rephidim.

2. The subject taking occasion to visit set out,

• 1. By his name, Jethro.
• 2. By his office, Prince and priest of Midian.
• 3. By his relation, Father in law to Moses, whose daughter was married to him.

3. The occasion given and taken for this visit, which was the hearing of some strange events, wherein,

1. The act, which was reception of something by the ear, whether it were by common fame, or special message, is not expressed here, neither is it material.

2. The object received set forth two ways,

1. Generally, All that God had done hitherto,

• 1. More specially, for Moses who was his son in law.
• 2. More large, to Israel God's people. This was very much, since the time Moses departed from Jethro his Father in law in Midian. All the plagues on Egypt.

2. Singularly, one main event, that Jehovah had brought forth Israel out of Egypt, With all the prodigious means made use of thereunto. Of the man, his office and relation hath been spoken already, Ex. 2. Now only shall we note what is recorded of him here.

• D. 1. God moved strangers and heads of nations sometimes to listen after his providences to his Church.
• D. 2. Affinity simply was not interdicted unto the Church with strangers that yield to faith.
• D. 3. The fame of God's stupendous works to his Church may affect strangers to come and see them.
• D. 4. Relations hearing of God's goodness to their correlats, are justly moved to visit them.
• D. 5. Friends to Israel's good cannot but be moved with the tidings of God's great works for them.
• D. 6. The fame of Israel's deliverance from Egypt may justly move men to inquire after God, Ver. 1.

2. The next thing related is Jethroes preparation for his visit, and that was in disposing his company, the wife and sons of Moses, good pledges to carry with him. Whereabout we read,

1. His taking of his daughter, the wife of Moses, And Jethro the Father in law of Moses took Zipporah the wife of Moses after the sending of her back, Readings agree in sense. — After he had left her, Syr. — Sent her back to him. Ar. Onk. No difficulty in the letter.

1. The subject taking, the same Jethro spoken of.

2. The object taken, Zipporah wife to Moses, and daughter to Jethro, the best pledge for Moses.

3. The time of taking, after he had sent her back; of which it is queried, when he sent her to Jethro? some think; but since they came over the red sea. Others think that she went back about the circumcision of her son by the way; which seems to be more probable; seeing so many troubles had met them in the way since their coming out of Egypt, that it can scarcely be conceived possible to send her and her sons there in safety. V. 2. That gloss, after Zipporah sent Moses gifts or tokens, is vain.

2. His taking of the Children, his two sons, whose names occasionally with the reason of them he recites,

1. And her two sons, of which the name of the one was Gershom, for he said, I have been an alien in a strange land. Readings are the same. Ver. 3.

2. And the name of the other was Eliezer, for the God of my father was my help and delivered me from the sword of Pharaoh. Ver. 4. — from the hand of Pharaoh, Sept. All else the same, — His word hath been my help, Chaldee. Here note,

• 1. The same undertaker, Jethro, &c.
• 2. The persons taken, two sons of Moses.

1. Gershom, the reason of whose name is rendered, Ex. 2.22.

2. Eliezer, The reason of whose name we have here; he was born, it seemeth, upon Moses his departure from Midian, and for want of circumcising him, God was angry, Ex. 4.24. His name is, My God is an help, and he showeth wherein, even delivering him from being slain by Pharaoh long before. Ver. 4.

We learn here.
• D. 1. Wife and Children are the best pledges a father can bring in visiting.
• D. 2. Prudence may send away sometimes the dearest pledges from hindering God's work. Ver. 2.
• D. 3. As Children are great mercies so it is good to make them memorials of God's mercies to us.
• D. 4. The mercies in pilgrimage, & deliverance from death must not be forgotten. Ver. 3.4. By God's Moses.

3. The motion and approach of Jethro to Moses followeth, And Jethro the father in law of Moses came, and his sons and his wife unto Moses in the wilderness, where he was encamping at the mountain of God, Readings, to the sense are the same. — The mountain upon which the glory of their God was revealed, Onk. — Where he stayed at the mount of God, Syr. Ar.

1. The subject moving, Jethro with the sons and wife of Moses, they are jointly here in this.

2. The motion, they came or were coming upon their way as they intended, not that they had arrived.

3. The term whereunto, expressed,

• 1. More large, into the wilderness.
• 2. More strictly, into the mount of God, where Moses and Israel encamped: the letter is plain; hither were they bent in their motion.

Quest. What mount of God was this? Was it Sinai?

Answer. 1. Surely no, for here they were in their second month after their coming out of Egypt, but to Sinai they came not until the third month, Ex. 19.1.2. This mountain being called Horeb. Ch. 17.6. breeds the difficulty, compared with Deut. 5.2. where it is said the law was given which was at Sinai. 3. The homonymie of the word Horeb solveth the doubt, for it is conceived to be the name of all that tract unto Sinai; so that now they were but entered into this commpasse of ground which contained many mountains. 4. The style of God's mountain was variously attributed, where-ever God appeared upon any such eminent place, so Jerusalem afterward was called, God's holy mountain. 5. It is probably the same place where God met with Moses at first, when he was feeding Jethroes sheep. Ex. 3.1.

Quest. When came Jethro hither to visit Moses?

Answ. 1. Doubtless at that time while Moses and Israel encamped there, which was in the second month. 2. He departed to his own land before they went on to Sinai, Ver. 27. 3. Therefore it could not be that this visit was after the giving of the law, or in the second year as some conjecture.

We may note.
• D 1. Wildernes-conditions fright not the true relations of the Church from coming unto them.
• D. 2. In the wilderness God may have his mount, his strong place for his Church.
• D. 3. God's Israel hath his camp safely by his mount, though in a wilderness, Ver. 5.

4. The message of Jethro sent beforehand to Moses; so the burden of the words must bias it, however it seems to some that this verse is transposed, and should come after the next, but there is no such cause here of transposition; the history laying things naturally as they were acted, And he said to Moses, I thy father in law Jethro am coming to thee, and thy wife and her two sons with her, Readings mostly to the same purpose, — And he sent one who should tell Moses, I &c. Ar. — And it was told Moses behold thy father in law, &c. with, him. Syr. and Sept. Herein note,

1. The informer Jethro, by some messenger as must be supposed, who sent as the conturion unto Christ, some fit persons to deliver his desire.

2. The information itself which was his approach, with his wife and children toward him. And this was but reasonable, for doubtless after this conflict with Amalek, they kept guards and centinels to watch, for security of the camp, thorough which he could not pass, without acquainting Moses with the same.

Observe we.
• D. 1. Natural relations though higher, yet must give due respect to inferior when exalted by God in power.
• D. 2. Providence orders sometimes the enjoyment of relations to his servants, after sad separations.
• D. 3. It is sweet meeting of Church-relations as others after vanquishing of enemies. Ver. 6.

2. The next general of this Chapter is the entertainment which Moses gave to his father in law Jethro, expressed, Ver. 7.12. In which passage occur these particulars,

• 1. Moses his meeting and salutation, Ver. 7.
• 2. Moses his narration to him of all providences, Ver. 8.
• 3. Jethroes resentment of all this, V. 9.12.

1. As to their meeting and salutation we have it thus, And Moses went out to meet his father in law, and he bowed himself down, and kissed him, and they asked each other of (their) peace, and they came into the tent, — They saluted one another, and he led them into the tent, Sept. — They saluted each other peaceably. Onk. Sam. — With peaceable words. Vulg. — Each wished peace to his neighbor, &c. Syr. — And both inquired of the safety of his friend. Ar. sense is most the same. These particulars are obvious.

1. The action of Moses alone is three-fold,

1. His egress to meet Jethro, and Moses went out to meet his father in law.

1. The person moving, Moses, King in Jeshurum.

2. The motion, he went out from his place or tent, one saith from under the cloud of glory. B. Uz.

3. The end of his motion, to meet his father in law. in answer to his message having knowledge of his approach.

2. His humble and dutiful obeisance at meeting, he bowed himself down, or did obeisance.

3. His tender expression of love, he kissed him. All suitable to relations.

2. Their mutual action twofold,

1. They asked each other of peace, which may be understood either of inquiry or wishing peace, good and welfaire one to another, which was saluting with peaceable words, as some render.

2. They both went together into the tent. One read's he made him a proselyte and they came into the tent of the house of drink. Ben. Uz. but no such thing is in the text.

Learn hence.
• D. 1. It is not unbeseeming the highest places or persons in Kingdom or Church of Christ to give due respect to relations.
• D. 2. Grace doth not unteach men manners and civil carriage respectively unto men.
• D. 3. Natural affection and expressions of it to friends beseemeth God's servants.
• D. 4. It is a natural duty for relations to inquire of and wish each others peace.
• D. 5. Conduct to a tent for rest is suitable for travellers that visit their relations. Ver. 7.

2. After this follows the narration of Moses to him while he was reposed in the tent, And Moses declared to his father in law, all that Jehovah had done unto Pharaoh, and to the Egyptians for Israel's sake, all the travel that had found them in the way and (how) Jehovah had delivered them, Readings are to the same sense. Some for travel read tribulation, labor, mis-hap, &c. some for (finding) that happened or befell them or all the labor which they labored, &c. Syr. Herein note,

1. The reporter is Moses, full of God's discoveries, such as he could hold no longer in, as wanting vent.

2. The subject to whom, is Jethro his father in law. One whose heart, it seems, was affected with God's works.

3. The matter reported is the history of all that God had done, since Moses his coming into Egypt

1. All the judgments executed upon Pharaoh unto death.

2. All the plagues upon the Egyptians because of their oppression of Israel.

3. All the straits which met with them by the way at the red sea, Marah, and Rephidim, even to Amaleks destruction.

4. All the deliverance which God gave them from these continually, wherein he casteth all upon Jehovah.

Quest. Why did Moses tell all this to Jethro?

Answ. 1. It may be to acquaint him more fully with the true God, wonderful in being and working. 2. To affect his heart more toward Israel the Church of God, that he might join with them. 3. To glorify God upon the account of all the works declared to him.

It teacheth us.
• D. 1. God's servants filled with sense of mercies, cannot but declare them unto others.
• D. 2. The friends of Israel are fittest subjects to hear God's works unto it.
• D. 3. Terrible works God doth among his enemies for Israel's sake.
• D. 4. Great travels and distresses may befall God's Church in the way of redemption.
• D. 5. Jehovah is sure to deliver his Israel out of all their troubles.
• D. 6. Such works of God are to be reported to instruct others and glorify God, Ver. 8.

3. Jethroes resentment of all this report followeth, and that is expressed in these acts of his,

1. In his joy, thus described, And Jethro rejoiced for all that goodness, which Jehovah had done to Israel, whom he had delivered out of the hand of the Egyptians, Readings are to the same sense, only some words different, — lether was astonished, &c. and out of the hand of Pharaoh, Sept. — About their safety, &c. Ar. — And who delivered them for (whom he delivered) Sam. It may be read either way by the relative. Here observe,

• 1. Iethroes affection, he was full of joy and gladness.
• 2. The object of it, God and his goodness upon Israel.
• 3. The instance of that goodness. Their deliverance from the hand and power of the Egyptians, Ver. 9.

2. In his thanksgiving, And Jethro said blessed be Jehovah, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; who hath delivered the people from under the hand of the Egyptians, Readings are to the same sense, — And delivered both you, Ar. — This people. Syr. Vulg.

1. The action of Jethro is blessing, and praise to Jehovah.

2. The ground of it, a double deliverance.

• 1. Special of Moses and his relations.
• 2. General of Israel, ver. 10.

3, In his acknowledgment of God, Now I know that Jehovah is great above all God's, for in the thing wherein they dealt proudly he was above them. The latter clause is variously rendered. — For this that they tell upon them, Sept. — That they dealt proudly against them. Vulg. — Because in the fame thing wherein the Egyptians thought to judge, in it they were judged. Onk. — They dealt proudly against them. Sam. — Seeing he punished them in the same thing wherein they were cruel against them. Syr. Our translators join with the truest reading▪ Here note.

1. An improvement of Jethroes knowledge of God, Now I know that Jehovah is greater then all God's.

1. The occasion, now, upon this report of all by Moses.

2. The improvement of knowledge, now I know more fully, and experimentally.

3. The object, the greatness of Jehovah above all God's, either Idols, or earthly powers, but false God's are intended here, such as Egypt and the nations did worship.

2. The ground or medium perfecting this knowledge which was God's work done upon the enemies for Israel's sake at this time. The expression is either ellyptical, as Jethroes ecstasy might make it, or else it is truly read, that wherein the Egyptians dealt proudly against Israel, God was above them, to curb their pride, and save his people. This demonstrates the true God, ver. 11.

Quest. Had he no knowledge of Jehovah before?

Answ. Yea, but now more particular & instructive as he acknowledgeth.

4. In his worship or sacrifice, And Jethro Moses father in law took a burnt-offering and sacrifices for God, and Aaron came & all the elders of Israel to eat bread with the father in law of Moses before God. Readings to the same sense. Some read, He offered, &c. But not to the letter. It was doubtless an holy feast kept by them unto God.

1. The act of worship directed unto, and terminated in God.

1 The subject worshipping, Jethro father in law to Moses.

2. The act, he took, and set apart burnt offerings and sacrifices for the true God, he prepared them doubtless according to law from Moses, but he acted not as a priest to offer them, — But ordered it to be offered according to God's will.

2. The feast attending. in partaking of these sacrifices; whereabout are noted.

1. The guests or associates, Aaron and the elders of Israel, Ready to congratulate his coming.

2. Their approach, they came to him where Moses had appointed them to meet.

3. Their end, it was to eat bread with him, to join in sacrificing and feasting with him before God.

Quest. What were the sacrifices here spoken of?

Answer. Doubtless thank offerings, and peace offerings, which were known before the written law • of these they who worshipped did eat, Levite. 7. Ver. 15.

Quest. Who did offer these sacrifices?

Answer, 1. Not Jethro, being not called thereunto. 2. The same hand that God appointed to minister before the Priesthood was fetled, which Moses ordered; it might be by Moses or Aaron at his appointment.

Quest. What was their eating bread?

Answer. 1. Not only eating Manna, though that they might. 2. It was the usual phrase of feasting. 3. It was a sacred festival done before God & with reference to rejoice in him.

And learneth us.
• D. 1. The Churches friends rejoice in all the good done for it, and deliverance of it.
• D. 2. As Jehovah is the cause of good & deliverance to his Church, so he is the object of their joy. V. 9.
• D. 3. Joyful hearts for the Churches good are thankful hearts to God for the same.
• D. 4. Deliverance of special relations but especially of the Church from powers of enemies is just matter of thanksgiving Ver. 10.
• D. 5. Experience of the mighty works of God, perfects the knowledge of himself.
• D. 6. The great works of God, sets him above all that are so called.
• D. 7. The pride of enemies exalts the power of God above them, Ver. 11.
• D. 8. Knowledge of God is best expressed in sacrificing and worship of him.
• D. 9. True proselyts worship according to the will of God revealed.
• D. 10. Holy feasting is consistent with God's holy worship.
• D. 11. God's glory must terminat all sacrificing, and eating among his people.
• D. 12. Eminent members of the Church may not disdain communion with true proselyts, Ver. 12.

3. The next general head of this Chapter is Jethroes counsel and advise about framing and modelling of the government of Israel to their better advantage. In the history whereof we have to note,

• 1. The occasion of this offered, V. 13.
• 2. Jethroes questioning with Moses thereabout, Ver. 14.
• 3. Moses his reply to his father in law, Ver. 15.16.
• 4. Jethroes return upon Moses,
  • 1. By way of a tender check, Ver. 17.18.
  • 2. By way of advise as to a new model, Ver. 19.23.
• 5. Moses his concession to this advise, Ver. 24.25, 26.

1. As to the occasion of all this, it was the painful administration of justice which Moses did alone, and it is thus described, And it was about the morrow, and Moses sat to judge the people, and the people stood by Moses from the morning to the evening, Readings agree; and the letter is plain: Herein note,

1. The term connecting this to the former passage, and it was; this declares the succeeding actions. One day is for worshipping and feasting, but that is not all the business of Moses, the next day he is at work, and executing judgment.

2. The matter connected which is Moses his employment: about which we have to note,

• 1. The person, Moses, the judge of Israel.
• 2. The action, He sat to judge the people, where,
  • 1. The act implieth hearing and determining of all cases brought to him.
  • 2. The object, such of the people of Israel that had matters to be judged.
  • 3. The time, it was the morrow after his sacrificing and rejoicing with Jethro.

2. The people's attendance upon judgment, and here,

• 1. Their posture, they stood by Moses where he sat to give judgment, submitting to him.
• 2. Their patience, it was from the morning to the evening, so long stood they to receive judgment, or just administrations between a man and his neighbor.

Observe we.
• D. 1. God's providence joins work to sacrifice, and his servants do unite them.
• D. 2. The morrow brings its own work from God unto his servants, not every day the same.
• D. 3. God's substitutes are careful as to worship him, so to do judgment to God's people.
• D. 4. Good rulers sit close to deal judgment to their people.
• D. 5. Providence puts hard work upon God's ministers sometimes, from morning to evening.
• D. 6. It is just to be unwearied in giving and receiving judgment, when God calleth, Ver. 13.

2. Next to this occasion given, Jethro prepareth to his further advise by expostulating with him about his present course in judging Israel, as it is Ver. 14. And the father in Law of Moses saw all that he was doing to the people, and said what is this thing which thou art doing to the people? Why art thou sitting thyself alone, and all the people standing by thee from morning to evening? Readings all agree in the sense, Herein note,

• 1. Iethroes observation of what Moses did,
  • 1. His relation describeth him, The father in law of Moses.
  • 2. His observation, he saw and took notice of what Moses did in executing judgment.
• 2. His question twofold.

1. What is this thing which thou doest to the people? It is not a question of doubting, for be knew well that he judged the people, but an interrogation rather, admiring what he did, and how he was able to pass thorough it, and in some kind checking his work as afterward he speaks more plainly, Ver. 17.

2. Why sittest thou alone and the people stand by thee all the day? It is an expostulation of the same nature with the former; something of wonder and something of dislike, a strange thing, and that which tended not to the comfortable being either of himself or Israel.

Quest. Upon what account doth Jethro so expostulat?

Answer. 1. His relation to Moses might stir him, seeking his good. 2. His good will to Israel might move him. 3. Something from the light of nature might guide him in it. 4. Some motion might be from God.

Mark here.
• D. 1. Observant fathers or sages may see inconveniences in acting judgment, which judges do not perceive.
• D. 2. Nature and affection may well move to question works of superiors in order to good.
• D. 3. God may and doth use the light of nature for discovering and rectifying judgment, or rule in his Church.
• D. 4. The best rulers may over burden themselves and people in giving judgment.
• D. 5. It is rational and profitable to question and be questioned upon such over-actings in rule. Ver. 14.

3. The reply of Moses to this question followeth, Ver. 15.16. Thus, And Moses said to his father in law, because the people come to me to inquire of God or seek God, Readings to the same sense, only one reads — To seek the sentence of God, Vulg. — judgment of God, Sept. — Doctrine from God, Onk. — The word of God, Syr. — To ask the matter or business of God, Ar. Ver. 15.

When they have a matter (each) cometh to me, and I judge between a man and his neighbor, and I make known the statutes of God and his laws, Readings are all to the same sense. — If any controversy, judgment or strife happen, some read, ver. 16. Herein these terms occur,

• 1. The replier Moses, judge of Israel, son in law to Jethro; he yields to the satisfying his question.
• 2. The account which he giveth which standeth in a threefold reason,
  • 1. Because the people come to seek God. Wherein are,
    • 1. The client, the people according to their respective cases, these came to him.
    • 2. The oracle, or means to which they come, it was Moses who was made the mouth of God.
    • 3. The end of their address, they came to seek God, or to inquire of God.

1. In case of conscience, to be satisfied.

2. In case of complaint, to be righted, according to the will of God, ver. 15.

2. Because upon all matters of difference, They come unto me, and I judge between a man and his fellow. Herein,

1. The duty of the people is supposed, that they were to come to him for judgment, and so they did.

2. The duty of Moses to them, and I judge between a man & his neighbor, and that by God's order, not mine own choice; therefore I sit alone, and judge all the day.

3. Because I am to make them know the statutes of God and his laws; this is a great work incumbent on me, God having made me his mouth to this people, and must make them to understand all his revealed will, his statutes and his laws to order them, in all their duties to God and man.

Quest. Why, or how come the people to Moses to inquire?

Answ. 1. Yet the law was not written. 2. Yet the Priesthood ordained for teaching was not settled. 3. Moses only himself was as yet authorized to teach and judge them, hereupon they come.

We observe.
• D. 1. The greatest and best rulers disdain not to give an account of their judgment to reasonable inquisitors.
• D. 2. The access of souls unto rulers to inquire of God, is a just ground for them to attend the work.
• D. 3. The appeal of souls to man's bar in matters, is and should be inquiring after God, Ver. 15.
• D. 4. Duties of people and rulers are correlat, they come with matters, and these must judge.
• D. 5. God's laws and statutes are the best rule to order judgment between men.
• D. 6. It is duty to rulers to make people know the statutes and laws of God.

4. Iethroes return upon Moses now followeth.

1. By way of tender reproof, Ver. 17.18. Thus, And the father in law of Moses said unto him, the thing is not good which thou doest. Sam. same, — Thou doest not rightly this thing. Onk. — A good thing. Vulg. — Thou doest not well. Syr. It is no congruous business which thou doest. Ar. ver. 17.

Fading thou wilt fade away both thou and this people that is with thee, for the thing is too heavy for thee, thou art not able to do it thyself alone, — With corruption insufferable, Sept. — With foolish labor shalt thou be consumed. Vulg. — With weariness thou shalt be wearied. Onk. Ar. — Thou wilt be disgraced. Syr. All tending to the same sense. Wherein these special things occur,

1. The person returning styled by his relation still, the father in law of Moses, rationally he can return him no hurt.

2. The rejoinder made, consisting in these heads,

• 1. In a proposition of the evil of this course, set out,
  • 1. Simply, the thing which thou doest is not good, which is negative.

• 1. The subject, was his alliduous sitting in judgment alone.
• 2. The attribute denied is goodness, not moral, but natural, civil. ver. 17.

2. Interpretatively and positively, fading thou wilt fade away both thou and this people, that is with thee; this was the evil attributed in the denial of the work of Moses to be good.

2. In the reasonable account of it, For this thing, &c. The reason is the disproportion between the burden of the work and the strength of the man.

1. This thing is too heavy for thee, it requires many more shoulders than yours.

2. Thou art not able to do it alone, no single man is sufficient for so many men's works.

Learn we.
• D. 1. God may use men of meaner calling and endowments to help for prudentials, for government in his Church.
• D. 2. The most morally good government may not be good in natural or civil respects, Ver. 17.
• D. 3. Imprudential over-acting in doing judgment may consume rulers and people.
• D. 4. Good and righteous work may be too heavy for the best and strongest shoulders.
• D. 5. Solitarines in dealing judgment may carry great weakness in it.
• D. 6. It is good prudence to undertake burdens proportionable for strength and no more, Ver. 18.

2. Jethroes return is by way of advise to Moses for preventing the evil which he feared would otherwise befall both him, and Israel, which is given, Ver. 19.23. Wherein we have to note,

• 1. His prescription to Moses for his work, Ver. 19.20.
• 2. His advise for under-officers, Ver. 12.22.
• 3. His encouragement unto all, v. 23.

1. In his prescription to Moses we may observe,

1. His preface in these words, Now hearken to my voice, I will counsel thee, and God shall be with thee, Readings agree to the same sense. — The word of God shall be for thy help, Onk. Herein occur.

• 1. His call for audience, hearken unto me.
• 2. His promise of help, I will give thee counsel, i. e. Advise you for the best.
• 3. A prediction of success, God shall be with you.

Quest. How could Jethro undertake so much?

Answ. 1. Jethro was come into acquaintance with God, although before a stranger. 2. God doth not disdain his presence to the weakest, but by them may give advise unto the stranger. 3. God's law of nature might direct him, as well as his Spirit guide him in the following advise.

2. The counsel itself followeth as to Moses, which standeth in two particulars,

1. In ordering him, in this new model, his place and government, Be thou for the people to Godward, — Be thou seeking doctrine for the people from the face of God, Onk. — The teacher of the people from God, Syr. — On God's part for the people, Ar. Here he sets,

• 1. God supreme in the government of Israel.
• 2. Moses next to God, to receive, and give law from him.
• 3. Israel universally subjected to him under God.

2. In ordering the work of his place which stands,

1. In mediating between God and them, And thou shalt bring the matter unto God, — Their words or matters, &c. 70. — Into the sight of the Lord, Onk. Sam. Syr. and Vulg. to the same sense Herein note,

• 1. His work being mediation, stands in bringing the cases of Israel unto God.
• 2. In returning God's answer unto them, which must be supposed, for satisfying them. This is the general work of mediation, Ver. 19.

2. In law giving, And thou shalt admonish them of the statutes and laws, — Testify to them the ordinances of God, and his law, Sept. — With precepts, &c. Thou shalt exhort, Ar. — And show them ceremonies and rites of washing. Vulg. The whole work is declared in two things.

1. The object, God's statutes and laws, which must rule.

2. The act which is admonishing, teaching, opening, and giving the laws to the people from God.

3. In prophetical teaching, And thou shalt make known unto them the way wherein they shall walk, and the work which they shall do, Readings are to the same sense, Deut. 1.18. In this work also are considerable,

• 1. The object of this prophetical work, which is ways to be walked in, and work to be done; that is the whole business of their conversations both toward God and man.
• 2. The prophetical work, which consists in teaching or making known these things to Israel, God's people; in all this Jethro doth assert, and not deny the dignity and sovereignty which God gave to Moses.

Learn hence.
• D. 3. Where God sends convictions of failings he enjoineth counsels to amendment. So here.
• D. 2. God's counsellors to any may reasonably desire audience.
• D. 3. God's presence may be boldly asserted to be with his counsel.
• D. 4. God hath appointed a mediator next himself for his Church, not to be removed.
• D. 5. The mediators work is to bring all the affairs of his poor people unto God, Ver. 19.