An Exposition of Genesis, Exodus · Chapter 2
CHAP. II.
In the former Chapter we have unfolded the occasion of Gods bringing Israel out of Egypt, which was the first particular noted in the first general, and that was the history of events before Israels departure out of Egypt, contained in the 11 former Chapters with part of the 12th
2. Now followeth in this Chapter the history of some preparatory acts of God and events, leading to this deliverance; which more generally were noted to be two.
1. Gods raising instruments for the work, Chapters 2, 3, 4.
2. Gods mission of them to execute his will about it, Chap. 4, 29, &c.
In the first preparatory work of raising instruments, as they were chiefly two, so we have a double history of them.
1. About raising & fitting Moses for the work, Chap. 2, 3, 4, to ver. 26.
2. About disposing Aaron to help him Chap. 4. v. 27.28.
In the history of raising and fitting Moses the first instrument for this work, we have recorded various providential events.
1. In the birth, preservation, education, and disposition of him, with his course of life, Chap. 2.
2. In Gods appearance to him and call of him to it, Chap; 3. v. 1.10.
3. In Gods incouragement of him. Chap. 3.11. to the end, and Chap. 4. to ver. 17.
In this second Chap. more especially vve have several providential acts preparatory.
1. Such as prepare Moses for the work. ver. 1.22.
2. Such as prepare the work for him ver. 23.25.
In the former, Gods preparatory acts as to constitute and dispose Moses for the work are,
1. His giving him his birth and being. ver. 1.2.
2. His conservation of him by the meanes recorded,
1. By his mother, &c. v. 2-3.4.
2. By Pharaohs daughter. v. 5.6.7.8.
3. His education and adoption into Pharaohs family. ver. 9, 10.
4. His disposing of him to action.
1. Judiciary, though latent. v. 11.14.
2. Provisory, for his life and being ver. 15.22.
To the first, which is, Gods preparatory act in giving him being. ver. 1. and part of the second.Ver. 1. These words have it. And there went a man of the house of Levi and he tooke the daughter of Levi, ver. 1. And the woman conceived, and bore a son. Onk. Cald. same — One of the tribe of Levi, and he took the daughter of Levi and had her. Sept. v. 1. And she conceived in the wombe and brought forth a male-child. Sept. v. 2. Sam. Syr. Ar. to the same purpose.
In this history of the birth of Moses occurre.
1. The term of connection, And, which knits here, not the marriage mentioned, as consequent to the bloody decree, reported in the last verse of the former chapter, but the birth of this instrument Moses; for these parents were married several years before, and they had Miriam their daughter, who at that time was able to watch what would become of Moses; and Aaron was 3 years elder than he; born before the bloody decree, and therefore exempt from it, but Moses was born about the first comming out of that decree, when it was in the hottest execution, as Stephan notes. Act. 7. ver. 20.
2. The matter here connected is a double event.
1. A marriage, that had past before. There went a man, of the house, of Levi and took the daughter of Levi. Wherein note,
1. The husband mentioned.
1. By his sexe a man.
2. By his tribe, Of the house of Levi, son to Kohath, grand son to Levi.
3. By his name. Exod. 6.20. Amram, he was the husband mentioned.
2. The wife expressed.
1. By her sexe a daughter, a woman.
2. By her lineage, the daughter of Levi, & as it is supposed the onelyonly daughter of Levi, and sister to his father Kohath born to Levi in Egypt. Num. 26.59.
3. By her name. Jochebed. Ex. 6, 20.
3. The acts of marriage.
1. Preparatory, he went.
2. Completory, he took her, that is, to wife as is elswhere expressed. Ex. 6.20. Here must be observed.
1. The legal action, his going to her fathers house and taking her with her fathers consent to be his wife.
foreign2. The time of all this it is best rendred in the preterpluperfect, he had gon, and had taken her to wife long before this time.
Quest. Was such a marriage lawful with his aunt?
Answ. 1. It is by some supposed, that by sister is not meant the natural sister to Kohath, but some of that tribe.
2. Yet it is generally taken for the natural daughter of Levi, sister to Kohath. So Targ. Hierosol. He tooke Jochebed his aunt to wife.
3. The lawmaker did dispense with it, for that time, therefore was it lawful, but not imitable by any, since God hath made a law against it.
2. The next thing here connected is the fruit of marriage, which as here spoken of, was after the bloody decree gon forth.
1. The woman conceived.Ver. 2.
2. She bore a son.
1. This woman was Jochebed wife of Amram.
2. This son was Moses afterward named.
3. This conception and birth were under Gods blessing in this sad time, when all the males were to be drowned. So God ordered Moses to his birth and being. The Iewish fables of Amrams divorce of Jochebed, upon the Kings decree, and his returning unto her, being become yong by a miracle, &c. are not worth the naming. It is enough for us to know, that of these parents in lawful marriage, God gave Moses his being, who was to be his instrument to deliver Israel out of Egypt. This was in the year of the world 2433. Textual observations may be these.
1. That many things are in Scripture record by foreign.
2. That in connection of actions in history, some must be distinct in time.
Moral notes are these.
D. 1. Providence is preparing good, while wickednes is working evil to the Church.
D. 2. Lines, tribes and persons are appointed by God by whom he will work good to his people.
D. 3. In the desolations of the Churches seed, God will have his to marry and continue it.
D. 4. Tribes cursed for their desert, may be made instrumental of good by grace.
D. 5. Marriages are alwayes to be accounted lawful by Gods will revealed about them.
D. 6. Choise and taking in marriage should be under providence, free, and rational. Ver. 1.
D. 7. Special conceptions and births are under providence to special ends.
D. 8. The greatest instruments of the Churches good God ordereth to being in the common way of man.
D. 9. God ordereth in his wisdom instruments of salvation to be born in times of distinction.
D. 10. No policies or cruelties of man can hinder God from sending saviours to his Church. Ver. 2.
2. Gods preparation of this instrument Moses for the redemption of Israel was in his preservation, and that by two eminent meanes.
1. By his mother, of which we read, Ver. 2.3.4. Herein also are observable.
1. The occasion hinted of his preservation, And she saw him, that he was good (A goodly child, as ours) Onk. same. — And they seing him fair, Sept. All other readings, seing that he was fair. This sight and observation, put on his mother more carefully to preserve him. Wherein are considerable,
1. The subject seeing, as here expressed, is his mother; but it may not be understood of her alone, for the Apostle according to the 70 expresseth it, they saw, that is, his parents and relations about him. Heb. 11.23.
foreign2. The act here is external, sight by the eye, she and they saw with their eyes; and doubtles thereupon did ponder in their hearts, concerning what they saw.
foreign3. The object with its annexed form, the child Moses, that he was good, or goodly, good in countenance, fair, beautiful; He was fair to God, as is expressed Act. 7.20. Some read, exceeding fair; this was no ordinary or natural hue, or temper of white and red, but some note of excellency put upon him by God when he was born, importing some excellent use unto which God had designed him; so afterward God put a glory upon his face, that the Israelits could not look on him to bebold his countenance. Some Jewes say that he had the form of an Angel, but that is incompatible with flesh; onelyonly it may note an excellent hue of beauty. This puts them upon it more to save him, and incouraged their faith about it.
2. The acts tending to his preservation, which were these 4. following.
Ver. 2.1. She hid him three months. Onkel. same. — They hid him; Sept. — He was hid of his parents, his fathers, as Heb. 11.23. All readings concurre to the same prupose. Herein.
1. The principle of this and the acts following, & that the Apostle asserts to be faith, though not expressed in this place. By faith Moses was hid of his parents. Heb. 11.23. If so, then this mother did no more than God commanded her, and others, who had a hand in this work; for faith cannot work but upon Gods word.
2. The agent in this work here named is onelyonly the mother, but not excluding the father and other helps.
3. The work itself. They hid him, foreignso it is here, and Heb. 11.23. but Stephan add's, he was nourished in his fathers house, which must be supposed in hiding; so that these things are carried in it.
1. Exemption from danger of drowning by concealment of him.
2. Preservation in life and being by nourishing and cherishing him.foreign
4. The duration of this preservation by hiding, and that is three monthes; in which all concurre, & there is no difficulty; it was the space of compleating the course of three moones, as the word in the original imports. Ver. 2. It is a fable of B. Uz. that Jochebed was divorced by reason of the decree, and was 130 years old when she returned, and became young again, and brought forth at 6 monthes, and so hid him 3 monthes the better, which made up the nine, but let that passe.
2. The next act of his preservation, was the making of an ark for him and putting him therein, and here we have to note,Ver. 3.
1. The reason expressed of taking this course for preserving him, And she could no longer hide him. Onk. same. — And because they could no longer hide him, Sept. to which ours agree. — She could no longer make him ly hid. letter. All readings are to the same purpose.
1. The subject here put to these streights, the same mother and father, &c.
2. The stresse put upon them, an impossibility of hiding the child any longer or preserving it in his fathers house.
Quest. Why could they hide it no longer as well as three monthes?
Answer. 1. The supream cause was the hand of God ordering the wicked counsels and decrees of men, he suffers it so to be, to set faith on work. 2. The terriblenes of the Kings decree, which threatned their own lives for preserving the child. 3. It is said by some Jewes, that search was made every three monthes for the males, and this time being come, they could hide him no longer. This is uncertain. 4. The general exaction, and enquiry after the males born wheresoever being put in execution, probably put's them to this streight that they could hide him no longer.
2.Ver. 3. The act itself for preservation upon this account, And she took for him an ark of reed, or bulrush, and daubed it with slime and with pitch, and she put the child in it. Onkel. same. — His mother took for him, &c. — Of withy. Syr. others to the same.
1. The agent here, the mother, not without help doubtles, but she most sollicitous.
2. The work is twofold.
1. Preparing an instrument of safety, the form, an Ark, the matter, reed, daubed with slime and pitch and fitly compacted against the sudden injury of the water.
2. Putting the child into it; doubtles carefully bestowing and disposing it as might be best for the safety of the child.
3. The next act is, And she put it in the flags by the river-side or brink. Onk. same. — In a marshy place, &c. 70. all to the same.
1. The placer of this Ark, the Mother.
2. The matter placed, the Ark and child.
3. The posture of them, she set it not swimming upon the water, but puts it among the flaggs and bulrushes by the rivers brink So not obeying the Kings decree. Ver. 3.
4, The last act for preservation by his parents is the setting of a watch over him.Ver. 4. And his sister stood a farre of, to know what would be done to him. Onk. same. — And his sister watched a farre of, to learn, what would happen to him. Sept. All agree. — His sister Miriam. Ben. Uz.
1. The party, his sister Miriam appointed to it.
2. The station of a centinel, shee stood, &c.
3. The end of her station, to observe and know, what providence would order concerning the child being so exposed; therefore so she watcheth.
Q. Was this well done of these parents to expose the child so to death? Is it not unnatural, worse than some brutes, which expose their own lives to save their yong? Might they not have trusted God in hiding the child longer, and found another way for safety?
Answ. 1. It is expressely said by the Apostle, that the first act of preservation by hiding, was through faith; therefore by the same reason all that followed was from the same principle; what is done by faith, is so farre well done. 2. If it were by faith, they must have some general word of God or some special revelation, to work upon, for what they did. 3. It was not unnaturalnes, that was ordered by God and acted by faith in the use of meanes to preserve the childs life; however feare might be working in sense, as faith in spirit. 4. It is said they feared not the Kings command, and if so, then faith carrieth them to hope for the childs preservation. 5. God doubtles had ordered this, that Israels Redeemer should be nourisht by Pharaoh who sought the ruine of them all, therefore were they guided to bring about Gods counsel this way onelyonly.
Whence observe.
D. 1. Preservation God joineth to the being of instruments for his Churches deliverance. And.
D. 2. God maketh sight serviceable to faith for preserving his own. She saw.
D. 3. Signal goodnes, or glory God casts somtimes upon infants whom he purposeth to save. Good.
D. 4. Sight of such signals is to strengthen faith, for preserving instruments from destroyers.
D. 5. Faith fears no commands of Tyrans, but hideth from their power, whom God will have hid. Hid.
D. 6. Gods time of hiding his instruments, is faiths time also to do it. Ver. 2.
D. 7. Providence orders an impossibility of hiding his Saints from Tyrans somtimes by ordinarie or more obvious meanes.
D. 8. Faith receiv…th other wayes of preservation for instruments, when they cannot longer be hid.
D. 9, Faith puts soules upon the most reasonable wayes of saving Gods instruments when exposed to danger.
D. 10. Gods wisdom instructs believers to frame meanes of saving his alive.
D. 11. Reed and slime and pitch an… flaggs, shall preserve Gods darlings at his pleasure.
D. 12. The rivers brink God make's to save, such as Tyrans judge unto rivers to destroy. Ver. 3.
D. 13. Faith teacheth not onelyonly to use meanes, but to wait for the issue of them. Stood.
D. 14. Knowledge of doubtful issues of life is desirable to Saints in danger. Know.
D. 15. Neer relations should set themselves to seek the good and preservation of each other. Sister.
D. 16. Weak indeavours of faith and waiting, are in order to a good return from God. Ver. 4.
The further preservation of Moses Gods instrument is by the hand of Pharaohs daughter; about whom God so wrought, that thorough her hand Pharaoh her father did in the midst of his bloody execution of the Hebrew infants preserve himself the redeemer of Israel, much against his own purpose. Hereabout these works of providence are observable.
1. Gods ordering the comming down of Pharaohs daughter at that time to that place & part of the river, where the child was laid.Ver. 5. In these words, And the daughter of Pharaoh came down to wash at the river, and her maidens were walking by the hand, or side, or banks of the river, Onkel. same. — Her maides went upon the river, Septuag. Which must be by it, for they were walking. All readings to the same. Here,
1. The term of connection knitting events together is not to be passed over; the child was lately exposed among the rushes, the sister watching what God would do; now at this time was this descent.
2. The matter connected, which is the occasion of the present saving of the child. Hereabout note,
1. The principle moving and ordering the comming of Pharaohs daughter at this time to this place, that is supposed here, even Gods providence and instinct upon her.
…i…as.2. The subject made use of, the daughter of Pharaoh, some adventure to say that her name was Thermudis, but I know not whence they should feign it, for Moses was the first historiographer, and he writeth nothing of it. It was the Kings daughter, that is enough, and shee accompanied which her maids.
3. The motion or action ordered to bring her toward the child, she went down to wash herself, or bathe, her maidens walk by the rivers brink, these motions help toward the childs reliefe. It is said by B. Uzziel that God had strook Egypt with a fiery inflammation, and a boil, and hereupon Pharaohs daughter being smitten, therewith came for some refreshing to the river, and when she saw the ark, and put out her hand to it, she was healed; this wrought her bowels to the child, but this is mans own invention, Moses is silent, she might come upon ordinary occasions to bathe, as the customs of those countryes was.
2. Gods ordering the discovery of the child in this passage,Ver, 5. And she saw the ark in the midst of the flaggs, and she sent her maid & took it, V. 5. And she opened and saw him, Ver. 6.even the child, Sept. to the same. — She put forth her arm and took it, Onkel. The word foreign if מ be without dages signifieth an handmaid, but with it an Arm or elbow. Hereupon the Caldee read's, Her arm, all readings els agree. This work of discovery is the very next to her descent to the river, herein no words are difficult. The acts as related are these.
1. She saw the ark pitched among flaggs.
2. She sent her maid for it, to see what it was.
3. She took it by the hand of her maid, Ver. 5.
4. She opened the ark, for it was shut close.
5. She saw the child, him even the child, so emphatical is it in the letter; Child is added to note the truth of the relative foregoing.
3.Ver. 6. Gods moving her to bowells and compassion, thus expressed, And behold the babe wept; and she had compassion on him and said, of the children of the Hebrewes is this. Ver. 6. — Of the Jewes. Onk. other readings alike. — She saw the child weeping and the daughter of Pharaoh spared him, &c. Sept. Herein note,
1. The occasion of this compassion joined to the former discovery. And behold the babe wept.
1. The term of connection notes it to be immediatly upon opening the ark taken.
2. The occasion mooving bowells, the childs natural bemoaning of its sad contion.
1.foreign The note of demonstration behold, the Spirit points out God working on the child to its own preservation, it weep's to get compassion.
2. The childs expression, all tears and mourning sutable to its sad condition, as now exposed.
2. The compassion moved hereupon, whereabout,
1. The mover of it was doubtles God himself.
2. The subject compassionating, Pharaohs daughter.
3. The act of compassion,foreign she sheweth pity on him, not throwing him into the river according to her fathers decree, but saving him from perishing, her bowels were sounding now upon the poor infant; her tendernes condemnes her fathers cruelty.
4. The expression she giveth, This is of the Hebrewes children, or of the Jewes. This note seemes to expresse her pity: this is one of the lambs exposed to slaughter, but my bowels are toward it, I will save it. Thus farre God moved her compassion, Ver. 6.
4. Gods ordering his sister to be at hand, and take the opportunity of these compassions, and put the question unto Pharaohs daughter. Wherein is,
Ver. 7.1. Her addresse unto her, And his sister said unto the daughter of Pharaoh, Sept. and Onk. same, and other readings alike, no difficulty.
1. The party speaking, the sister of Moses set to watch, Miriam as conceived.
2. The party bespoken, Pharaohs daughter now pitying the poor babe in her compassions.
3. The addresse made by speech which was incouraged by these bowels expressed.
Ver. 7.2. Her question proposed, Shall I go and call to thee a woman giving suck of the Hebrewes, and she shall suckle the child for thee, Onkel. same. — Wilt thou that I call to thee a nursing woman of the Hebrewes, and she shall give the child suck for thee, Sept. In which question see,
1. Her readines to go about this work.
2. Her prudence, to call a suckling woman.
3. Her service tendred, that she may nurse it for thee. All this so neerly coupled by God maketh for the peservation of the child, Ver. 7.
5. Gods disposing and preparing an answear of good in the heart of Pharaohs daughter. Where we have,
1. The command from the daughter of Pharaoh,Ver. 8. And the daughter of Pharaoh said unto her go, Sept. and Onk. same, and others,
1. The power ordering, the Kings daughter.
2. The command, to go get a nurse.
Ver. 8.2. The ready obedience of the sister of Moses, And the maid went and called the mother of the child. Sept. The yong woman. Onk. and the rest the same. Here,
1. Her expedition, she went upon the word given.
2. Her fitting of a nurse, she calleth the mother of the child, as their hearts desire was. So God ordered an answear unto faith; that now she saveth her child as a nurse, though she could not as a mother. Ver. 8.
Quest. How came it to passe that there was no more words about it, whose child it should be, but presently thus to be given to nurse?
Answ. 1. The abundant births among the Hebrewes might occasion the lesse inquiry. 2. The hand of God was in this as in all the rest to silence them, to affect their hearts so much with the childs condition, as not to trouble themselves about inquiry after parents; so God saveth both parents and child.
We note.
D. 1. Providence knits deepest dangers and best meanes of safety together somtimes for his babes.
D. 2. God somtimes chooseth instruments of saving his little ones, out of the house of destroyers.
D. 3. Creatures occasional refreshings God turneth somtimes to his babes preservings.
D. 4. Providence maketh discovery of his indangered little ones to such as shall preserve them.
D. 5. God doth not onelyonly make his instruments of preserving, see his in danger, but take them out. Ver. 5.
D. 6. Instruments of safety are mooved by God to open and look on his poor creatures exposed.
D. 7. Infants tears providence useth, to moove hearts to pity and save them.
D. 8. God puts compassion into hearts toward his mournful little ones to save them.
D. 9. The Churches children though destroyed by some, yet are pitied by others.
D. 10. The childs tender compassion to Gods babes condemn's the Fathers cruelty against them. V. 6.
D. 11. Providence fits his instruments to help on compassions in them that shall save his people.
D. 12. Opportune queries, for helping on meanes of saving, help on good answears from men.
D. 13. Hebrew nurses are most desirable for Hebrew children. Not the milk of Egypt.
D. 14. Natural relations may prudently and safely give over interest into strangers, to save their seed. Ver. 7.
D. 15. Where God mooves the question for saving his little ones, he prepares an answear of peace.
D. 16. God makes enemies somtimes to grant peace to his people, which they intend not.
D. 17. Good relations make hast to save their own, when a dore is opened.
D. 18. A mother may be called to be a nurse to her own child under providence, when it is exposed to the mercy of strangers.
3. The next thing that tends to the preparing of Moses for Gods instrument to save his, is his education here declared, and that is twofold,
1. Concerning his infancy. Ver. 9.
2. Concerning his youth and grown estate. Ver. 10.
As to the first, we have herein considerable.
1. The charge of Pharaohs daughter given to the mother nurse now called unto her,Ver. 9. And Pharaohs daughter said unto her take away this child and suckle him for me, and I will give thy wages. Onk. same. — Keep this child for me, &c. Sept. Other readings agree. Herein we have to note.
1. The person or power committing to charge this child, it was the Kings daughter, who resting upon her fathers favour, saved the child, contrary to this decree; yet probable it is, that he might approove the act, it being presumed to make him an Egyptian by this work. God would so have it.
2. The person to whom the child was committed, it was his own mother, yet now by providence becomming an hired nurse to him. So God concealed her, and moved Pharaohs daughter to imploy her without any more disquisition.
3. The charge committed to her was the child to be taken with her and nursed by her, Carry the child with thee, and suckle it or nurse it for me, so her own was given to her as a strangers child; no difficulty in the words.
4. The reward promised, I will give thee thy wages, which no doubt was such, as was sutable for a Princes daughter to give for the nurses incouragement.
2. The mothers acceptance of the child to become his nurse,Ver. 9. And the woman took the child and suckled him. Sept. and Onk. &c. same.
1. The party here accepting is the mother, and oh how willing poor woman was she now to become a nurse to her poor infant.
2. The actions ascribed to her.
1. She took the child now boldly into her keeping though she in fear had exposed him before, oh how gladly did she take the poor infant!
2. She nursed it, or suckled it, not onelyonly tenderly but openly without hiding it, as before; this she doth as a nurse to Pharaohs daughter, which she could not do as his mother.
Observe we.
D. 1. Providence mooveth instruments of preservation to look to the education of his little ones.
D. 2. Kings daughters are made mothers of Gods little ones by him, when mothers are made nurses.
D. 3. God can make persecutors crosse their own decrees to save his people.
D. 4. Providence can return little ones exposed to danger by parents, unto them again by enemies.
D. 5. Powers are made by God to commit to safety ad nurture whom they meant to destroy.
D. 6. God orders the mother to take the child who had exposed it, and to nurse it who had put it away.
D. 7. VnderUnder providence mothers may take children freely, and nurse them openly which they were forced to hi…e, by turning the hearts of men. Ver. 9.
2. After this education & nurture of him as an infant followed his further education when he was weaned, and brought home to Pharaohs daughter. Ver. 10.Ver. 10. And the child grew great, and she brought him unto Pharaohs daughter, and he was to her for a son, & she called his name Moses, & she said, because I drew him out of the waters. foreign Sept. Onkel. same, with other readings also. Herein note we,
1. The growth of the child is expressed,foreign And he was made great, that is, grew up from a suckling to a greater child, so God prepared him in carrying from the womb and breast to his smaller growth; for we read of greater afterward, all are steps of providence.
2. The yeelding of him up by his mother unto the Kings daughter,Ver. 10. And she brought him to the daughter of Pharaoh. Here was a new trial.
1. In parents parting with their own child.
2. In giving him up to strangers, as their own, nature would scarce so part with children.
3. In giving him up to be an Egyptian, to be as it were alienated from the Church, and people of God; yet this trial were they put upon; not without the wise ordering of providence, who meant to make use of all this for fitting his instrument to do his work. The mother gives up as a nurse, Pharaohs daughter takes it as a mother, and so is Moses yet kept this way by God.
Ver. 10.3. The adoption of him into the house of Pharaoh, And he was to her for a son. Wherein are carryed,
1. Adoption into Pharaohs family to be a Princes son; their was the change of his condition from a poor distressed Hebrew.
2. Instruction and education sutable to his new relation; this must be supposed, and so Stephan expresseth it, He was learned in all the wisdom of the Egyptians, and was mighty in words and deeds. Act. 7. ver. 22. under this must be intended all courtly accomplishment; all which afterward he denyed and refused together with his relation to them. Heb. 11. v. 24.
4. The naming of him; about which note,
1. The imposer of it, Pharaohs daughter as acting the mothers part.
foreign2. The imposition of the name, She called his name Moses, Moseh, which in the Hebrew notes drawing or drawn out.
3. The reason of this name imposed, for she said, because I have drawn him out of the waters. This was, when she took the ark out from the flaggs; and this reason imported, that she gave this name to him, upon account of her own action; wherein yet providence ordered Moses to be taught by his name.
1. That he was an Hebrew, and of Gods Israel.
2. That he was exposed to death as other infants by the bloody decree of pharaoh
3. That he was drawn out of danger and death by the daughter of him who had decreed it.
Quest. How could Pharaohs daughter give him an Hebrew name as this is?
Answer. 1. Some say his mother as nurse suggested it. 2. Others, that Pharaohs daughter gave him an Egyptian name, but of the same signification, some say Mueves, & Moses turned it into an Hebrew name of the same meaning. 3. Yet it may be probable that the Hebrewes living so long in Egypt, their language might be known to many Egyptians, and especially to those that were of the highest among them, it matters not which way we take; but it is likely she might so farre understand the Hebrew as to give this name.
Quest. Had Moses no name given by his parents?
Answer. 1. It is presumed that he had at his circumcision. 2. The Spirit is altogether silent about it. 3. This name onelyonly providence ordered to have him known by it, neither need we seeke further.
But may note.
D. 1. Providence carryeth on his instruments from the breasts to childhood, and thence to youth.
D. 2. VnderUnder providence parents of the Church may be inforced to give up children unto strangers.
D. 3. By Gods order the destitute children of the Church may be made the children of Princes.
D. 4. Adoption and education of the Churches children in Princes houses, God useth to fit his instruments for his work.
D. 5. God orders the adoption and naming of his servants somtimes by powers of the earth to higher ends, then they designed them.
D. 6. Acts of pity from earthly powers to the Churches children, may give them liberty of naming them.
D. 7. God turn's such naming to his own ends, for memorialls to his, not intended so by their enemies. God draweth him also from the floods of temptation in Egypt. Ver. 10. Ps. 18.16.
4. The last thing recorded in this Chapter for the preparing of Moses to the work of delivering Israel, is the call and disposition of him for action after his education, which action is twofold here reported,
1. Judicial, and that is twofold,
1. Vindictive upon an Egyptian. Ver. 11. 12.
2. Mediatory and consultative to an Israelite. Ver. 13. 14.
2. Providential, as to preserving himself and disposing him to feed Israel. Ver. 15. 22.
1. As to the former, wherein he seemes to act the part of a judge, the first work considerable, is vindictive, and hereabout note.
1. The time of doing it, And it was, Ver. 11.in or after those dayes. Onk. the same. — In those many dayes, which must be after many dayes. 70, as ver. 23.
1. The term of connection continueth the history, but with the intervention of much time; this was after his education in Pharaohs house.
2. The force of the preposition, which is rather after, than in; after Moses was nurtured.
3. The time, those dayes of Israels oppression and bondage in Egypt; after them in part.
2. The person doing it, described as to his state, And Moses was grown great, Sept. and Onk. same.
1. The person is here expressed by name, Moses, even he whom Pharaohs daughter named.
2. His state, or age, or stature, he was now grown, from a child to a man; and probably from being subject as before, to be great in condition, & some command. As Stephan reports, it was when he was full 40 years of age. Acts. 7.23.
3. The occasion of this vindictive act, comprised in these three acts.
Ver. 11.1. And he went out to his brethren. Heb. — The sons of Israel, added by Sept. — Went out with his brethren. Onk. by Stephan it is said that it came into his heart to visit his brethren. Act. 7.23
1. The principle of this motion is included, which doubtles was Gods Spirit stirring in his heart, and moving him at this time.
2. The motion was to go out and look abroad.
3. The term of the motion, to his brethren which were people of God visibly, the Children of Israel. This seemeth to shew his declining from the court, & inclining to the afflicted servants of God, that he goeth out to them, and that not once but frequently.
Ver. 11.2. And he looked on their burdens. Onk same. — Considering the plain. Sept. Herein mark,
1. The Object, the burdens, pains, afflictions which where on the loins of Israel, their grievous oppressions.
2. The Act, he looked on them, and beheld not without compassion their daily pressures. This must moove.
Ver. 11.3, And he saw a man an Egyptian smiting a man an Hebrew of his brethren. Onkel. same. — Beating a certain Hebrew of his brethren the sons of Israel 70. This was the more special and immediat occasion of this vindictive act that followeth.
1. The inspector, Moses visiting them.
foreign2. The inspection, he looked on.
3. The object an Egyptian smiting, an Hebrew smitten,
Quest. It is queried what this smiting was whether onelyonly to hurt, or to kill.
Answer. 1. Interpreters are very silent in shewing the effect of this smiting. 2. Stephan expresseth it under suffering wrong. 3. The word in the Hebrew, is the same used in the next verse, where it is said Moses smote the Egyptian, which was to death. 4. It is most probable, that the Egyptian did smite the Israelite to no lesse hurt, because Moses taketh no lesse vengeance, Ver. 11.
4. The execution of this vengeance followeth. Wherein we have to note.
1.Ver. 12. His prudence or cautelousnes in doing it; And he looked, or turned his face hither and thither, and he saw that there was not a man. Sept. He saw none, Onk.
1. The circumspection of Moses, he looks about him every way, on all sides.
2. The event of it, he saw that there was not a man at least appearing in sight.
2. His execution of vengeance upon the Egyptian in 2 acts recorded.
1. And he smote the Egyptian, That is, unto death, a just recompence, smitting for smiting: Sept. and Onk. same.
2. And he hid him in the sand, that is, he buried him out of the way, that no inquiry or discovery might be made of him. Sept. and Onk. same.
Quest. By what authority did Moses this?
Answer. Stephan is expresse, that God gave him this authority to save in special, as well as in general. Act. 7.25.
Quest. Why then did he this work so secretly?
Answer 1. His authority from God was not yet known. 2. Gods instinct point's out his action thus to be done, in order to other ends.
We conclude.
D. 1. Intervenient spaces of time God is pleased to set for the ripening of instruments to save his.
D. 2. Maturity of years and parts God appoint's unto the instruments of deliverance.
D. 3. In that fulnes of time God spirit's his servants for his work.
D. 4. Providence orders objects to be seen to move instruments unto their work.
D. 5. Sight of pressures and injuries upon the church must move helpers to compassion.
D. 6. Single injuries done to any member of the Church may occasion just revenge Ver. 11.
D. 7. As God call's so he teacheth men to take vengeance for him.
D. 8. Prudence from God order's secret actings upon a secret call.
D. 9. VponUpon Gods motion his instruments give smiting for smiting, to his Churches enemies.
D. 10. Acts of justice upon Gods secret instinct may be kept secret for a time.
D. 11. Faith will put instruments upon avenging his, on enemies, when God commands. Ver. 12.
1. The next act judicial was mediatorie by reproof and direction in a case that fell out between two Hebrewes, unto whom he interposeth to right him that suffered wrong. Ver. 13. 14. Wherein note.
1. The occasion of this act of Moses is twofold.
1. A second egresse of Moses to visit his brethren,Ver. 13. And he went out on the second day. Sept. same. — Onkel another day. — Stephan, on the next day or the following day. Act. 7.26.
1. The term connecting the visit to the former, notes the diligence and frequency of his inspection over his brethren.
2. The time noted, the next day following, he makes it a successive work as the dayes come about.
3. His motion, he went out as formerly to visit his brethren; the court did not content him to keep there; his heart was with his afflicted brethren.
2. The next occasion was a contest or fight between two Hebrewes,Ver. 13. And behold two men Hebrewes, did strive or fight. — Onk. same. — He saw two men striving, Sept. — He shewed himself unto them, or appeared unto them when they strove, or were fighting. So Stephan expresseth it. Act. 7.26.
1. The term connecting here joined a sad event and unexpected to Moses in his visit, he went out to visit, he went out to visit them united under a common burden, but finds them afflicting one other.
2. The term demonstrating this event, Behold, noting it as observable by him. The 70. read he sa…. Luke reports; he appeared; so it was, that the fact was evident and plain before his eyes.
Dathan and Abiram. B.Vz.3. The event itself, a sad contest between two that were Hebrewes and brethren, they were seen by him striving and contending, as is imported, with words and blowes. Upon this occasion, he interposeth.
2. The judicial interposition of Moses, And he said to the wicked or injurious one, Ver. 13.why smitest, or wilt thou smite thy neighbour? Onk. same, — To him that did wrong, wherefore doest thou beat thy neighbour? Sept. Stephan relates it thus. He would have set them at peace, saying sirs ye are brethren, why do you wrong one another? Act. 7.26. In all the relations occurre,
1. His aim in interposing, it was to bring them to peace, supposed here by Moses, expressed Act. 7 26.
2. The interposition itself, by speaking to them, wherein are to be noted,
1. The mediator stepping in, Moses seeming as a friend only, yet a judge may deal friendly.
2. The partie bespoken, here it is said the wicked one, or the injurious person, who at this time did the wrong; but Stephan saith he bespake them both; this must be supposed here, in speaking to one; but the injurious person was most obnoxious.
3. The speech here interposed, which is reprehensory, Why smitest thou thy neighbour? so here; Why do ye wrong one another? so Stephan reports it. The speech is castigatory, to both, or where the wrong was apprehended by Moses to be done; and as a judge from God, which he supposed they would have understood, thus he correcteth, directeth and adviseth them to peace. Here note,
1. The evill checked, smiting with hand, &c.
2. The aggravation in the object, Thy neighbour, &c.
3. The check itself authorative from God. Why do ye thus? This ought not to be so between brethren. So Moses interposeth as a judge from heaven. Ver. 13.
3. The rejection of his judicial interposing. Wherein these particulars occurre,
1. A disowning of his power.Ver, 15. And he said, who set thee for a man a Prince and judge over us? Onkel. same. — Who hath ordained, &c. Septua. Here consider,
1. The term connecting this dogged answear to such a tender mediation, such things are knit together somtimes.
2. The replier here and rejector, he,foreign that wicked and injurious one, so Stephan explaines. He that did the wrong, injurious wretch, he would not be ruled but riseth up against him.
3. The reply, whereof,
1. The manner of it, is here with contempt and slighting; Stephan saith, he thrust him away, when he spake thus.
2. The matter which is a denyal of any power or authority of Moses; who made thee such a man a Prince or a judge over us? I know no authority you have; and do you come here to reprove us?
2. A crimination of his person.Ver. 14. Sayest thou this to kill me, as thou killedst the Egyptian? Onk. — same. — Wilt thou kill me as, &c. yesterday. Sept. and Stephan, Wherein this wicked one chargeth Moses.
1. With an ill intent in his speech, thou sayest thus with a purpose to kill me, is this your interposing to kill me?
2. With a past fact; you killed an Egyptian yesterday; and do you threaten me, and mean to kill me as you slew him: injurious man, that plead's for an Egyptian oppressor, to bolster up his own wickednes, against reproof; this Moses gott by reproving a scorner.
4. The resentment of all this by Moses, And Moses feared, Ver. 14.and said, surely this thing is known. — Or this word is known, Sept. to the same, and Onk.
1. The term connecting the impression made upon Moses by this reproacher.
2. The affection mooved hereby, he feared or was afraid; criminations and reproaches makes him somewhat to tremble.
3. The reason of this trembling, was the discovery of his secret act of justice upon the Egyptian. He said this word or matter is known.
Quest. Why was Moses afraid if his call was from God, or how agreeth this with, Heb. 11.27. That he forsook Egypt not fearing, &c.
Answ. 1. That of the Apostle is meant of the second departure of Moses out of Egypt, when he carryed Israel with him, and marched before them. 2. His fear now arose because his call was not manifested so fully by God, as afterward it was; neither had he any special warrant of God to stand against the power of Egypt at this time; such notifications therefore might affright him.
Quest. How came the matter to be revealed, if the man of Israel were slain, and the Egyptian also, and none elsewere in sight?
Answ. 1. I conceive the Israelite was slain, for otherwise, it was hard for Moses to slay the Egyptian, which is credible he would not do, so to go beyond the law, as to kill for a blow. 2. It is not probable that the man wronged, if he were alive, was this wicked one who reviled Moses, & yet who els could know it; unles he should be the man, or tell of it? 3. It is not said; that no man saw Moses, though it be written, that he saw no man; that universal negative may be therefore understood comparatively; he saw none that he feared or suspected- that is of the Egyptians; but some notwithstanding might see him of the Hebrewes, whom he feared not; and upon this charge now laid by one of his brethren, in such a conflict, he breakes out, this thing is known. When my own nation discovers it, the Egyptians will know it, and avenge it. See Acts. 27.25.
We gather hence.
D. 1. Dayly and successive is the care of Gods saving instruments to his oppressed Church.
D. 2. Gods faithful instruments leave courtly pleasures to visit Gods afflicted frequently.
D. 3. In visiting for good the oppressed Church, sad contentions may appear among the members.
D. 4. It is an observable evil by overseers, to see Church-members striving together.
D. 5. Duels in the Church and among its members are sad things to record.
D. 6. Men called of God must interpose & curb the injurious and offending parties.
D. 7. Smiting of neighbours and brethren is a sin sharpely reproovable in the Church. Ver. 13.
D. 8. Injurious and offending parties are apt to recoil against rulers upon reproof.
D. 9. Wickednes makes men question any authority of God, that would suppresse them.
D. 10. Sin will not indure to be suppressed by power; but will rage against it.
D. 11. Justice in reproof, or suppression of iniquity, is called murder by sinners.
D. 12. It is the artifice of malefactors to recriminate powers, for escaping themselves.
D. 13. Acts of vengeance upon enemies of the Church are turned as sin upon the actors by wicked members.
D. 14. Wicked men are more willing to plead the cause of oppressours, than acknowledge just deliverers.
D. 15. Zealous avengers of Gods oppressed may be terrifyed somtimes with criminations of the wicked.
D. 16. Secret acts of justice God may suffer to come to light for tryal of his instruments. Ver. 14.
2. The next sort of action unto which God called Moses to fit him for his future work of delivering Israel, is providential; not only so called passively as guided by Gods providence, but actively God teaching Moses under his hand to provide for himself and family, and so to inure him unto care and providence in time to lead his people; this sort of work imposed on Moses is twofold.
1. The work of induring hardnes, in a flight unto banishment from the Egyptian court, Ver. 15.
2. The work of a laborious calling, to be a shepheard in Midian. Ver. 16. 22.
1. In the former we have to consider these particulars,
1. The occasion mooving to this work.
1. Pharaoh hearing of the fact of Moses upon the Egyptian,Ver. 15. And Pharaoh heard this thing or word, Sept. Onk. Sam. Syr. the same. — This fame or report. Ar. Herein note.
1. The term connecting this act of Pharaoh to the reproach foregoing by the wicked Israelite, no sooner vented but it comes to Pharohs ear.
2. The matter connected.
1. The party hearing, Pharaoh, Israels enemie, and the bitter adversary to Moses upon that account,
2. The object heard, this fame or report of killing the Egyptian.
3. The reception of it, he heard it and that with indignation enough, as appears in that which followeth.
Ver. 15.2. Pharaohs inquisition after the life of Moses, And he sought to kill Moses. Syr. Onk. Sam. Sept. Ar. the same.
1. The connection here hath its weight, coupling hearing and killing; inquisition after blood.
2, The matter connected.
1. Pharaohs search for Moses, which doubtles was with all care and strictnes that might be.
2. Pharaohs aim in this search, which was to kill Moses by way of revenge, this occasion's the first work upon Moses to save his life.
2. The act of Moses followeth, which is twofold.
Ver. 15.1. His flight from Egypt, And Moses fled from the face of Pharaoh. foreign Sept. All readings the same.
1. The connection is close hereunto Pharaohs inquiry, Act. 7.29. Then, &c.
2. The work of Moses connected, flight from the face of Pharaoh, that is out of his power and territories.
1. This act is full of fear and trouble,
2. The term from whence makes it the greater, it having an adversary able to pursue; yet God so provides, that, though with much distresse Moses get's out of Pharaohs sight and hands.
2. His pitching after his flight, set down.
1. Generally. He sat down in the land of Midian. — He dwelt in Midian, Sept.
2. Specially, He sat down by a wel. The place generally belonged to the seed of Midian the son of Abraham. Gen. 25.2. The well, more specially where he sat down belonged unto the inhabitants thereabout; where he hoped some might come, of whom he might find entertainment, which under providence he obtained. Ver. 15.
From all which we collect.
D. 1. Criminations of Gods servants are soon carried to the eares of persecutors.
D. 2. Persecutors ears are open to receive all reports against Gods people.
D. 3. Fame of any evil against Gods servants stirr's up violent men to pursue them.
D. 4. The death of Gods instruments for his Churches good, is the aim of bloody enemies.
D. 5. God makes the pursuit of bloody men to put his Spirits to flight.
D. 6. God ordering, his pursued servants escape the hand of persecutors.
D. 7. God provides Midian to save, what Egypt would destroy.
D. 8. God is pleased to change court injoyments for a poor well, to refresh his weary Saints. Ver. 15.
2. The next work unto which Moses is by providence called, is a shepheards life in Midian. In the history whereof we have to note,
1. The occasion of his setling there upon such an account, which is made up of several passages here related, falling out at the sitting of Moses.
1. The accesse of some shepheardesses Ver. 16.
2. The opposition of them by some shepheards.
3. The rescue of them by Moses, &c. Ver. 17.
4. The parly between them and their father, wherein,
1. His expostulation about their soon return. Ver. 18.
2. Their answear about providential help. Ver. 19.
3. His reproof and command to call Moses. Ver. 20.
2. The agreement of Moses and entrance upon his work, wherein are reported.
1. Moses his consent to dwell with the man.
2. The mans giving him a wife. V. 21.
3. The seed given him there by his wife. Ver. 22.
1. The occasion occurres to be considered, and therein, the first event occasioning the undertaking of Moses, which was the accesse of some daughters of the Priest or Prince in that country unto the place where Moses sat. Here are observable,
Ver. 16.1. The parties described, And the Priest of Midian had 7. Daughters. — Prince. Onk. — Priest. 70. and the rest, the parties are here set out.
1. By their father, Priest or Prince of Midian, some contest is about the translation of this word. foreign Usually it notes a Priest, a Minister about holy things, and it is generally so applyed to the Priests of God, and Idols; some are apt to cleave to this; supposing that no Prince would set his daughters about such work; yet in these dayes great men did appoint such to oversee their sheep, the word is used for the head of the people, or a Prince also; usually given to the head of a family, who was chief in Church and civill affaires; such might this man be, and yet not live in such a state as others, who despised honest labours for their children. If we take it for a Priest as most; though it is presumed, that from Abraham, they had the knowledge of the true God, and his way of worship, yet being scattered, some corruptions might come in, though not to the grossest idolatry; for probably it is thought, that Moses then would not have married there.
2. By their sexe, they were daughters.
3. By their number, they were seven.
2. Their accesse is declared. And they came. — Feeding the sheep of their Father Jothor. Sam. Sept. all the rest as the Hebr. They came to the well where Moses sat.
3. The end of their comming. And they drew water, and filled the troughs to water their Fathers flock, or to give drink. Sept. Onk. same. The end of their comming was honest.
1. To draw water sufficient.
2. To water the flock of their Father. No difficulty. Ver. 16.
Observe we.
D. 1. God may order a Priest to relieve his servants whom Kings may pursue.
D. 2. Religion and officers of the Church, may be preserved by God in places distant from his.
D. 3. Priests or Princes daughters, are fit to be imployed in honest works.
D. 4. Providence orders the comming of helps to the place where his servants are waiting for good.
D. 5. Honest labour for watering flocks is an honorable work.
D. 6. Children have their record with God who obediently serve their Fathers good. Ver. 16.
2.Ver. 17. The next thing occasional to the undertaking of Moses was the shepheards opposition of the Priests daughters. And the shepheards came and drove them away. Sept. and Onk. the same, with others.
1. The term of connection here knits opposition and oppression from the stronger upon the weaker, and that in their labours and just rights, the women drew water and immediatly the men come and take it away.
2. The matter connected is an act of violence and oppression.
1. The oppressours are the stonger, men-shepheards.
2. The oppressed are the weaker,Enclitick women shepheards: yet the inclyticke מ is masculine; which might be upon some that helped them; or a change of gender which is usual with the Hebrews.
3. The oppression, they came upon them: and drave them from the well and water, which they had drawn.
3. Another occasional act was the rescue which Moses worketh for them,Ver. 17. And Moses rose up, and saved them, and watered their flock. Sept. Onk. same, &c. Herein three acts are observeable,
1. Preparative to help; Moses arose, from the place where he sat down to rest himself, being mooved with zeal, upon the sight of the injurious dealing of the Shepheards, and the sufferings of the weaker sexe.
2. The act of rescue, he saved them. i. e. freed them out of the hands of their oppressours, and kept them safe; here the relative is feminine; for the rescue was properly of them, the female sexe.
3. The act consequent, he watered their flock. i. e. Before any of the Shepheards should interrupt them, he saw their flocks to drink and be satisfied, here the relative is masculine again; and that may be with reference to their Father as well as them.
Quest. Upon what account did Moses this?
Answ. 1. Providence did guide him unto it, in bringing him to that place at the time. 2. An instinct was given him and power with all, to deliver the oppressed being weakest.
Whence we collect
D. 1. Providence may suffer and order opposition to meet with honest labours.
D. 2. The stronger are apt to oppresse the weaker, where no fear of God is.
D. 3. Sin makes men in honest callings to seek hurt each to other.
D. 4. Providence sometimes provideth privat saviours, to privat oppressors.
D. 5. Vpright hearts are impatient to see wrong done to others.
D. 6. Good soules desire to save the oppressed, if they have power.
D. 7. Goodnes puts men not only to save from evill, but to do good unto oppressed.
D. 8. In strange places and extraordinary cases, God giveth instinct to his instruments to save. V. 17.
4. The last occasional event, which setled Moses a shepheard in Midian was the conference of these daughters with their father upon their return home. Hereabout note,
Ver. 18.1. Their accesse, And they came to Reyvel their father. Sept. Onk, &c. same.
1. The term of connection, notes the order of events, after their flock was ordred being watered; home they came.
2. The matter here connected, is no more but their comming to their father, after their work done, nothing is difficult here, but the name and relation to whom they are said to come.
1. The name is diversly read, Reguel, by some, Rehuel by others. Revel by ours, leaving out an aspirat, this matters not.
2. The greatest difficulty here is, whether it were the immediat Father of them, or their Grand-father; for divers interpreters run both wayes; some think that Rehuel, Jethro, Hobab, and Keni were several names of one and the same man; which was the immediat Father of these Virgins, and Father in law to Moses. Exod. 2.18.3.1.18.1, &c. Others make Rehuel and Jethro the same, to be the immediat Father, and Hobab his son, Brother to the wife of Moses. Numb. 10.29. Others make Rehuel the Grand-father, and Hobab and Jethro, two names of the same man which was the immediat Father; But it seem's plainest, that Rehuel and Jethro were two names of the same man, and Hobab to be his son; for Jethro left Moses, and went home, but Hobab was with Israel in the wildernes. Exod. 18.27. Num. 16.29, &c.
2. Their Fathers question, at their comming;Ver. 18. And he said, why have ye hastened to come to day? Sept. same, &c. — Sooner then ye were wont, &c. Onk. Syr. Their early return puts their Father upon expostulating with them. It seemes the shepheards were wont to make them stay last, and come home late; hereupon their Father questions their soon return. No difficulty in these. Ver. 18.
3. Their reply in satisfaction to him, that they providentially had found help, about which they report two things.
1. Their deliverance from lets, And they said a certain Egyptian or Egyptian man delivered us out of the hand of the Shepheards. Ver. 19.Sept. Onk. &c same. This was one cause of their speed, in that their lets were remooved; in that they call him an Egyptian, it was either from his habit, or the discovery of the place from whence he came.
1. The person here was a stranger to them.
2. Their hindrance was the hand of neighbours.
3. Their help was deliverance from them.
2. Their furtherance by more help. And also drawing he drew for us, and watered the flock. Sept. Onk. &c. same.Ver. 19.
1. His pains is faithfully declared by them.
2. The fruit of his labour, which was the watering of the flock. Ver. 19.
4. The return of their father to them.
1. By way of inquiry after him. And he said to his daughters, and where is he? Sept.Ver. 20. Onk, &c. same; here is nothing but a grateful inquiry after him.
2. By way of reproof, Wherefore this or thus (at this time) have ye left the man? Sept. Onk. &c. same. It seemeth to check.
1. Their neglect in leaving him abroad, though without leave it became them not to invite him.
2. The time seemeth to be hinted, now, or at this time.
3. His work may be likewise here supposed, why left you him after this worke done for you?
3. By way of command. Call him, that he may eat bread. Cald. Onk. same.Ver. 20. Here,
1. A grateful invitation of a helpful stranger, to his house.
2. A comfortable end of it, to refresh him after wearines, he shall eat bread, that is refresh himself with nourishment after his weary journey and hard labour. Ver. 20.
Note we.
D. 1. Honest labouring creatures are carried out and returned home safely under providence.
D. 2. Fathers houses are just receptacles for children doing their commands.
D. 3. Gods providence may make speedier returns in mercy to his then they expect.
D. 4. Vnexpected returns of common mercyes, may justly raise wonder in the hearts of men. Ver. 18.
D. 5. The providence of God orders means to speed mercyes unto creatures at his will.
D. 6. The hand of strangers is made somtime á deliverer from the hands of oppressing neighbours.
D. 7. God takes the weak somtimes out of the hands of the strong.
D. 8. Good soules are laborious to help oppressed, as well as deliver them.
D. 9. The life and comfort of beasts as well as men is the indeavour of just souls. Ver. 19.
D. 10. Ingenuity makes good souls to inquire for such, who have done good to them and theirs.
D. 11. Good men would not have the man forgotten that hath done kindnes to the weak.
D. 12. It is just to invite such as labour to shew kindnes for their due refreshment. Ver. 20.
The next thing about Moses his undertaking in Midian, is his agreement, and entertainment with the Priest of Midian. Ver. 20. 21.
Herein we have to observe three things.
1. The agreement of Moses for cohabitation.
2. The Priests giving him Zipporah to wife. Ver. 21.
3. The issue that he had by her. Ver. 22.
The first is thus reported,Ver, 21. And Moses was content to dwell with the man. foreign is rendred Voluit, consensit, acquievit. Onkel. same. And Moses dwelt, &c. Septuagint incepit. Deut. 1.5. adjuravit. 1. Sam. 14.24. It is usually joined with an other. Ver. 6. Judg. 17.11. Gen. 18.27.
These terms are herein considerable.
1. The term connecting this agreement with the former invitation, which notes an immediat consequence. So providence makes Iethro's invitation, and Moses his cohabitation to meet quickly together.
2. The matter connected, which is the undertaking of Moses for this course of life in Midian; to Gods appointed time.
1. The person agreeing, Moses exiled.
2. The person confederat, Reguel or Jethro, the Priest of Midian. This man.
3. The agreement itself, of which is noted.
1. The manner,foreign which is the voluntarines of it, Moses would or was pleased, or content, or agreed, or began, or sware to dwell with this man; all this the word carrieth; and it may note an agreement by oath, they being strangers to each other, and both knowing God, as may appear.
2. The matter of agreement,foreign it was to sit down there, and dwell with the man; which phrase imports several things.
1. Cohabitation, there to abide and stay with the Priest of Midian.
2. Vocation, which was the end of his dwelling with him, it was to serve him & feed his sheep; and so undertake as hepheards life, so we read. C. 3. Ver. 1.
2. Th… next event reported, is the giving a wife to him by Jethro,Ver. 22. And he gave Zipporah his daughter to Moses. Onk. same. — For a wife, Sept. others to the same.
1. The party giving in marriage, is Reguel or Jethro the father; it was a fathers work.
2. The party given in marriage Zipporah by name; his own daughter by relation.
3. The party to whom, Moses, who had now sometime dwelt with him and served him
4. The act itself, he gave her to Moses as his, that is to be his wife as the 70 expresse.
Quest. How long was Moses with him before he had this wife?
Answ. 1. The time is not expressed in the letter. 2. It is justly presumed it must be some time of experience, before a man of his condition would give a daughter unto a stranger as he was at first. 3. It is probable that he lived most of those 40 years with him before he gave his daughter to him; for his children were but yong, when he took his journey again to Egypt. And one of them was circumcised by the way. Exod. 4.25. yet it is not of great moment to inquire where the Spirit is silent; whence justly are rejected;
1. The Fable of B. Vz. That Raguel hearing of Moses escape from Pharaoh hid him in a cave ten years, & made Sipporah his keeper; and afterward gave her to him to wife.
2. That of Josephus, who saith that he married the Kings daughter of Ethiopia; for he had no more wives of children (as we read) but those mentioned. Ver. 21.
Quest. Was she not a Cushite? Numb. 12. Ver. 1.
Answer. Midian is so called. Heb. 3.7. Esth. 1.2.
3. The last event related, is the issue which God gave him in Midian by this wife. Whereabout we have to note,
Ver. 22.1. The birth, And she bare or brought forth a son. Onk. same. And his wife conceiving, &c. Sept. Where,
1. The term connecting knits marriage and fruit together.
2 The matter connected is the birth. Wherein note,
1. The mother bearing, Zipporah.
2. The issue born, a son, a male-child.
3. The birth, she safely brought it forth, so farre God comforts Moses in his exilement in Midian.
Ver. 22.2. The naming of the child. And he called his name Gershom. Onk. same. — And Mose, &c. Sept. The readings are to the same.
1. The imposer here is Moses the Father.
2. The imposition is the calling of his name.
foreign3. The name itself is Gershom; The Etymon whereof is varied by many; some make it to note a desolate stranger, others, a stranger there, and others, a stranger by name, according as men variously conceived the composition of the word.
3. The end or ground of this naming which is included, and that is conceived to be twofold.
1. Memorative, with respect to the Fathers being a stranger in Midian.
2. Declarative to him and them, that they were strangers all in respect of the inheritance promised to Israel, and therefore to teach them to waite for it.
Ver. 22.All which is thus expressed; For he said; I have bin a stranger in a strange land. Onk. and Sept. same. and the rest. wherein,
1. The person rendring, the reason. He said.
2. The reason rendered, which was his own pilgrim condition at that season, both in respect of time past, and to come until the promised inheritance; as before the 70 and the vulgar adde the other son, but it is not in the text, only Exod. 18. Act. 7.29.
We observe.
D. 1. Providence useth creatures invitations to settle the habitations of his servants.
D. 2. Faith makes men as willing to take up a low degree, as to forsake an high estate.
D. 3. Honest callings are not inconsistent with them who must be the Churches deliverers.
D. 4. Just contracts and consent should be, to make servants for mens help.
D. 5. A Son of the Church, a favorite of Egypt, and a servant of Midian maymeet in one.
D. 6. Habitation and service do concurre in the man whom God appoints to serve.
D. 7. In time providence may change a servant to a son, and Masters to Fathers.
D. 8. It is the Fathers right to bestow their children in marriage.
D. 9. A mutual taking of each other by name is that which compleats marriage.
D. 10. Children must leave union with parents for conjugal union. Ver. 21.
D. 11. VnderUnder providence child bearing is the blessing of marriage.
D. 12. Sons born in time of affliction are recorded as memorable mercies.
D. 13. It is the Fathers right to name his Children.
D. 14. Childrens names may be made memorialls of evil state past, and fore-tokens of good to come.
D. 15. Believing soules reckon themselves to have bin, and to be strangers here below.
D. 16. A pilgrim life God thinkes fittest for them that lead his Church to their inheritance. Ver. 22.
Thus farre of the first head of the Chapter in generall, which was Gods preparing Moses for the work of deliverance.
2. The next head followeth, which is Gods preparing the work for Moses in suffering and ordering the afflictions of Israel in Egypt untill these 40 years expired in Ver. 23. 24. 25.
In this passage, which makes way to the further preparation of Moses, related in the next Chapter, we have these special things considerable.
1. The removal of some letts in the way of Moses, by the death of some oppressours.
2. The increase of Israels burdens notwithstanding. Ver. 23.
3. The respect of God expressed unto them severall wayes. V. 24. 25. The first is thus expressed,Ver. 23. and it was after those many dayes (in), & the king of Egypt died: Onk. Sep. &c. same. In this passage we read how God prepared the way for Moses to return unto Egypt, by taking away such as hunted for his life. Herein,
1. The time of connection, and, or then, which knits the order of the history following to that which went before; after Moses had the son spoken of, yea and another also, Eleazar as the Sept. add's in the beginning of this verse; though it be not in the Hebrew here.
2. The matter of history here connected, which is a providential event in taking away a great oppressor, whereabout we may note,
1. The time, ours read in processe of time, by the letter it is, in these many dayes, or after as the 70 render the preposition. I suppose, the proper sense of the preposition may stand here in those dayes, which space of time must note the 40 years of Moses his sojourning in Midian. Act. 7.30. Now within the compasse of these dayes or years, these events befel afterward mentioned, as the death of the King, the cry of Israel, and the regard of God unto them.
2. The event itself, The King of Egypt dyed.
1. The subject here spoken of, is somewhat controverted, which Pharaoh it was; some think, not the same from whom Moses fled, conjecturing the succession of several Kings in that time: others conclude it to be the same upon that word of God to Moses, all the men are dead which sought thy life, Exod. 4.19. which carryeth most probability in it, that it should be the same; however if such short reigns were among them, as some say; others that succeeded might remember the fact of Moses to avenge it; but more probably it notes the same King, and the Egyptians with him; all whom God took away.
2. The event itself was death, he and all the other enemies of Moses, who sought his life died; God cut them off after their bloody persecutions. Uzziel reports that this King whoever he were, when he was smitten by God, commanded the first born of Israel to be slain, and he washed himself in their blood; but the Spirit reports no such thing.
2. The next event recorded within the compasse of those many dayes, was the grievous oppression of Israel, expressed in a gradual description of it, and that in three steps.
Ver. 24.1. And the sons of Israel sighed or groaned from their bondage, or by reason of it — Groaned for the works, Sept. — The hard bondage which was upon them. Onk. and others to the same.
1. The terme connecting knits this to the death of the former persecutors who died.
2. The matter connected, is continued bondage, though the persecutor died, persecution did not.
1. The subject here spoken of, the sons of Israel, which notes the men, women and children.
2. The event, sighing, inward groaning,
3. The reason urging, grievous bondage, in these is recorded the first step of oppression.
2. And they cried out, Sept. Onk, &c.Ver. 24. same.
1. This is a further expression of their bondage, that made them break forth into grievous cries, cries for pain.
2. It may also carry in it strong cries in prayer, for their abominations as well as afflictions. Ezek. 20.8. Num. 20.16.
3.Ver. 24. And their cry ascended to God in regard of their bondage. Onk same. — Works. 70, &c. In these.
1. The expression of their misery is in their howling cry, such the word here note's.
2. The aggravation of this cry, it went up to God; great are the cryes that reach heaven.
3. The reason of this cry, the same with the former, it was by reason of their cruel bondage. This is the second event, in these dayes. Ver. 23.
Note hence.
D. 1. Succession of times God makes to bring about his purposes to his Church.
D. 2. Dayes and years seem to be many to men, when deliverance is deferred.
D. 3. Though dayes seem many, yet persecuting powers dye at last.
D. 4. Some oppressours may dye, and yet persecution not dye with them.
D. 5. Bondage may be encreased, when men may expect it to be eased by death of persecutours.
D. 6. Groans and cries to heaven may be extorted from Gods persecuted Church.
D. 7. The sons of Israel in howling for bondage should direct their cryes to God.
D. 8. The sad cryes of the persecuted presage deliverance comming. Cum duplicantur lateres venit Moses, &c. God hears. V. 23.
3. The last event after and within those many dayes, is Gods resentment of the continued burdens laid upon his Church. Ver. 24. 25.
Wherein we have. 4. acts of God mentioned.
Ver. 25.1. Gods hearing of the cry, And God heard their groaning. Sept. same. — Their cry was heard before God. Onk. Others to the same.
1. The term connecting knits Gods ear to their cry.
2. The event connected, wherein are.
1. The subject receiving, God almighty.
2. The reception, which was hearing, so attributed to God after the manner of men; It note's a reall apprehension of their griefe.
3. The object, secret groanings, as well as open cryes; no sighs, nor sobs, nor grief within, but it hath its voice, and God hears it.
Ver. 25.2. Gods remembring his covenant. And God remembred his Covenant with Abraham, with Isaac, and with Jacob. Sept. same. foreign &c. — Which he made, &c. Onk Others to the same purpose. Herein we have.
1. The term connecting this act to the former, upon groans heard, he is put in remembrance, Humanitus expressed.
2. The event connected, wherein.
1. The subject, the same almighty and only wise God.
2. The act attributed, which is remembrance; not that he forgets, and calls to mind again; but after the manner of men, God is said to remember when after a long permission of his Churches persecution; he at last appear's to deliver, or make good what he hath promised.
3. The object of this remembrance is set out.
1. Generally, his Covenant which vvas the Covenant of grace, containing in it promises of temporal deliverance also. Gen. 15.14.
2. Specially, distinguished by the eminent parties in Covenant, Abraham. Isaack and Jacob. Who were the Fathers of this people now in Egypt. Gen. 15. and 17. Gen. 26.3.4. Gen. 46.4.
Now was the time even at hand for making good all these promises; therefore God is said to remember them. Ver. 24.
Ver. 26.3. Gods viewing of his oppressed. And God looked upon the sons of Israel. Sept. same. — And the subjection of the sons of Israel was known before the Lord. Onk. Others to the same.
1. The term of connection knits this act unto the former.
2. The work annexed is actual providence.
1. The subject of it the God of Abraham, &c.
2. The act of it, he saw, or looked on, which was no idle inspection, but a sight of providence in present ordering affaires toward their deliverance.
3. The object, the children of Israel, all the afflicted seed of Abraham.
4. Gods knowledge, And God knew. — And was known to them, Sept. — And said in his word that he would deliver them. Onk. And had respect unto them English, Heb. Sam. Syr. only read, God knew. — God pittied. Ar. — Uzziel saith, God saw their repentance in secret, and one man knew not of his neighbour but there is no such thing in the text here.
1. The term connecting coupleth this knowledge to the former sight.
2. The matter connected takes in,
1. The subject spoken of Elohim, almighty God.
2. The act. He knew, which is not in the text terminated upon any object; it is not passive, as the 70. make, He was known, but active, he knew; generally the object is supplied them, referring to the son's of Israel, but if that were to be so, me thinkes, that had easily bin added in some incliticke, or otherwise, as objects are expressed here to all other acts. I do rather therefore here take the meaning of this to be, And God knew, that is, God determined or decreed, upon his former sight, remembrance and hearing, what he would do in order to their deliverance; the execution whereof he performeth in the following Chapter. So known to God were all his works from the beginning. i. e. Foreknown, and determined. Act. 15.18. If it be referred to them, the meaning is, that God knew them to pity and help them. Ver. 25.
We conclude.
D. 1. Gods ear is close to the strong cries of his oppressed people.
D. 2. Secret groans are as audible with God as loud cries.
D. 3. God hears when creatures think him deaf.
D. 4. Gods audience of his peoples plaint and remembrance of his promise are knit together.
D. 5. Covenant remembrance with God is Covenant performance.
D. 6. Abraham, Isaac, and Jacob are parties specifying Gods Covenant to his Church
D. 7. Abrahams Covenant, &c. carrieth in it mercy to posterity. Ver. 24.
D. 8. Gods remembrance of Covenant, and visiting providence go together to his Church.
D. 9. The sons of Israel are looked on and regarded when they cry to God.
D. 10. Gods inspection on his oppressed is a comfortable visitation.
D. 11. God hath ears and memory and eyes, and knowledge to help his people.
D. 12. Gods knowledge in his decree to make good his Covenant to his people; this he will perform. Ver. 25.