An Exposition of Genesis, Exodus · Chapter 3

An Exposition of Genesis · Exodus · Chapter 3

p. 653CHAP. III.

THus farre we have recorded the preparation of Moses to be the instrument of Israels deliverance by Gods giving him being and preservation, and education and a call to action in several kinds. Chap. 2. for 80. years.

2. Now followeth the further preparation of Moses, by Gods appearance unto him and call of him. Chap. 3.1.10. Wherein these particulars concurre.

1. The subject to whom the vision is made. Ver. 1.

2. The vision itself presented. Ver. 2.

3. The resentment of it by, Moses. Ver. 3.

4. The speech of God to Moses containing.

1. His speaking to him by name, &c. Ver. 4.

2. His item to him about his addresse. Ver. 5.

3. His discovery of himself in the vision. Ver. 6.

4. His declaration of his end, which is twofold,

1. To shew Moses his respect to Israel. Ver. 7.8.

2. To call him to the work of their deliverance. Ver. 10.

1. In this history is related the subject to whom this vision appeared, Ver. 1. and he is noted.

1. By his name. And Moses. Sept. Onk. and rest the same.Ver. 1. The term of connection is the only thing I shall note here, which by most is made copulative, (And) Knitting this part of the history to the precedent that is, God heard, and remembred, and saw, and knew, and then Moses was feeding, &c. Others read it as a rational particle, For Moses, &c. Immediatly knit to the last act of Gods knowing or decreeing about Israels deliverance; God knew or determined to deliver, for Moses was doing thus, and God appeared to him as it followeth; so that this is a demonstration of that.

2. By his work,Ver. 1. Moses was feeding the flock of Jethro his father in law the Priest of Midian. — Madian. Sept. Onk. &c. to the same.

1. The shepheard by name is Moses, once the adopted son of a Prince in Egypt.

2. The work about which now he was, he was guiding, keeping and feeding a flock; from this trade he called Moses to feed his people as he did David, to make him a shepheard of his people. Psal. 78.70. Psal. 77.20.

3. The object about which he was exercised in feeding, it was the flock of Jethro his father in law Priest of Midian.

1, The matter of his care were sheep, cattel or beasts, and these not his own, but his fathers, herein his case was lower than Jacobs, who in 20 years had gotten great flocks of his own; but Moses at the end of 40 years feeds the flock of others.

2. The owner here is set out by his relation, father in law to Moses, by his name Jethro, and by his office Priest of Midian. The difference of interpreters about this name, whether noting the same man as Raguel, as Calv. or the same with Hobab as Iunius, was somewhat resolved before; that Raguel and Jethro seem to be the same, and Hobab the son of him, brother in law to Moses; but that of Judg. 4.11. where Hobab is said to be the father in law to Moses, seemeth to deny this. Yet it is answeared that the word foreign notes kindred of other relat…ons b…sides father in law, and so may be understood there;foreign for Jethro went to his own country again from Moses. Ex. 18. But Hobab stayed with him.Affinis, Isai. 62. v. 4.Isa 62:4 Numb. 10.

3. By the place where now he was, is he described, And he led the flock behind the desert, and came to the mount of God to Horeb. Ver. 1.Ver. 1. — Into the wildernes, Sept. — To the place of the best pasture in the desert. and came to the mount Oreb where the glory of God was revealed. Onk. Others read much to the same. Wherein mark.

1. His motion, he led the flock into the desert, or behind, to the utmost part of it, as some, more to the letter; doubtles this was to find out good pasture for them, as expressed by the Calde.

2. His pitching place.

1. His accesse, he came, namely with the flock.

2. The place itself, set out.

1. By its relation, called the mount of God, by anticipation, for this name was given it, from Gods appearance in giving the law upon it.

2. By its name Horeb or Choreb called also Sinai; but this seemeth to be but one part of the hill, noted from Seneh a bush or bushes, it was full of thick brambles; and Choreb seemes to note the place about it, noting a dry, barren desolate lace, here it was; where Moses was providentially p. 654feeding Jethro's flock, & here now God appeareth to him, to use him for his work. Act. 7.30.

Whence we note.

D. 1. Gods decree of delivering his Church, and the execution of it are neerly united.

D. 2. Gods instruments of deliverance are not laid aside, though long in preparing. 80 years.

D. 3. It is Gods use to take shepheards of flocks to make shepheards of men.

D. 4. Gods great instruments may be servant-shepheards, not Masters of their own flocks.

D. 5. Church deliverers God orders to be nurtured somtimes under Priests among strangers.

D. 6. God orders the motion of his instrumental shepheards to the place of his meeting.

D. 7. Sepheards seeking pasture for flocks, may meet with better for themselves.

D. 8. God makes men pitch, where he meaneth to appear to them.

D. 9. Places are rightly called by Gods name wheresoever he appear's Ver. 1.

D. 10. Deserts are somtimes ordered for Saints to meet God in. Horeb.

2. The vision itself is here reported. Ver. 2. Herein we have 2 things mainly considerable.Ver. 2. The vision presented in these words, And the Angel of Jehovah appeared to him in a flame of fire, out of the midst of a bramble bush, Sep. Onk. Syr. Sam. Ar. same. The Lord appeared &c. vulg. Lat. Herein,

1. The term connecting knits this vision unto the providential being of Moses in the desert, and looking to his fathers flock.

2. The matter connected is the vision here presented, wherein occurre,

1. The subject appearing, the Angel of Jehovah; of whom it is rightly said, that he is the Angel of the Covenant, even the Son of God, who afterward was manifested in the flesh; it is the very same that afterward is called Jehovah, and the God of Abraham, &c. Ver. 4. 5, &c. God in Christ Jesus is he who at this time, and to Abraham before, and to Iosua afterward appeared; God in grace.

2. The subject to whom he appeared was Moses; now feeding sheep in the wildernes, being 80 years of age, and waiting for Gods salvation.

3. The apparition itself, it was a visible discovery, he was at this time seen by Moses, manifested to his eye in the day time.

4. The form of this apparition, it was in a flame of fire; no difficulty is in the letter, so God is called a consuming fire, but here is he seen in a fire not consuming.

5. The special place of this appearance, it was out of a bush, a bramble bush; of which kind many are said to have bin there, whence the mount was called Sinai, from Seneth a bramble. Act. 7.30. This is the plain meaning of the history in the letter, what God intended by this will appear best by his speech to Moses which followeth. Ver. 4. 5. 6. &c.

2. The vision prooved by sight in the issue of it, And he saw, Ver. 2.and behold the bush burned with fire, and the bush (even) it was not consumed, or devoured, Sept. Onk. Sam. Syr. Ar. to the same. Here,

1. The matter immediatly connected is the proof and demonstration of this vision, where,

1. The means of this proof, is the sight of Moses, And he saw, namely that which did appeare, and by his eye did find it no phansy, but a reall truth; no surer discovery than by the eye.

2. The effect proved. And behold, &c. Two events were demonstrated.

1. That the bush did truly burn.

2. That yet the bush was not consumed, or eaten up by the fire or devoured, where are to be noted.

1. That the bramble bush was combustible matter, apt to comsume in the fire.

2. That it was true fire apt to consume such matter, wherein God appeared.

3. That this fire was in the midst of the bush, and abiding there.

4. That the bush was not at all scorched but continued green in its very burning, not the smell of fire upon it. This was from Jehovah, who interdicted the power of the fire, and gave this wonderful sign in order, to shew Moses what he could do and what he was about to do for Israel his afflicted people.

The moral of this bush burning and not consumed I shall give you from Gods own mouth expounding it to Moses in the verses following; and let passe all other vain conceits of men.

Yet hence note.

D. 1. After long expected deliverance, p. 655God appears at length to help. 80. Years.

D. 2. Gods sweet appearances are usually in desert, wildernes-conditions.

D. 3. God meet's soules usually in a way of honest imployment to shew mercy.

D. 5. Christ was known to be the Angel of the Covenant in the time of Moses.

D. 5. God in Christ did appear several wayes unto his people, before he came in their flesh.

D. 6. Gods fiery appearances are sometimes in mercy to his servants.

D. 7. Gods bush-habitation is in order to shew good will unto his Church. Deut. 33.18.

D. 8. Gods visions of old have had reall demonstrations by eye witnesses.

D. 9. Gods power can, and doth at his pleasure interdict the power of fire to consume. Dan. 3.

D. 10. God works miracles upon lower creatures in order to shew his Church his power. Ver. 2.

3. The next thing declared in the history is the resentment of Moses concerning the vision thus expressed, Ver. 3.Ver. 3. And Moses said, I will turn aside now, and see this great sight why the bramble bush is not burnt. Onkel. same. Syr. same. — This wonderful signe. Ar. — Approaching I will see, &c. Sept. Wherein we have to note these particulars.

1. The reasoning of Moses by himself, And Moses said, wherein we have to note,

1 The term connecting and, which knits Gods appearance unto his animadversion.

2. His act here connected, saying or speaking within himself; the vision puts him upon self-reasoning; it could do no lesse.

2, His diversion, I will turn aside now. Here mark.

1. The occasion, it was the now instant vision made known to him by God.

2. The motion, thereupon he turns aside from his other imployments, intent upon the present apparition; where his mind as wel as his body is turned about.

3. His inspection more neerly upon the vision presented; wherein occurre,

1. The act, I will see; his meaning was to find out by seeing the strangenes of the apparition, not yet knowing this kind of Gods discovery to him.

2. The object, this great sight, that was, the fire in the bush, an unusual thing, whereof,

1. The visibility is discovered, it was an object to be seen.

2. The greatnes or strangenes of it, he calleth it a great sight; it was of very great moment, at that time; which causeth great wonder.

3. The cause greatning this spectacle, and that was why the bush was not burned; that fire should be in such combustible matter, and yet such stuffe should not be consumed, but abide green, as he perceived it; the reason of this Moses was very desirous to search out; as men of ingenuity and observation would be ready to do.

Observe we.

D. 1. Vnusual apparitions of God may well put the best men upon self-reasoning.

D. 2. Observing hearts, are inclining more to turne into the inquiry of Gods discoveries.

D. 3. Great appearances of God, are greatly desirable to be lookt into.

D. 4. The crossing of the course of nature, that fire should not burn, deserves inquisition. Ver. 3.

4. The next thing discovered is Gods bespeaking Moses, upon his diversion to see this great sight, wherein we have these particulars,

1. Gods calling to him by name, Ver. 4. In which verse we have to consider 3. things,

1. The occasion of Gods call,Ver. 4. And Jehovah saw that he turned aside to see. — And when, &c. that he went forward to see. — And it was revealed before the Lord, &c. Onkel. Sam. Syr. Ar. to the same. Here note,

1. The connection of Gods observation unto the resolution and motion of Moses, God presently observeth his inclination.

2. The matter connected, which comprehends.

1. Gods act of observation, expressed after the manner of men, Jehovah saw. i. e. immediatly observed, and as it were eyed.

2. The object, the diversion of Moses & his approach to see the fire in the bush wherein Jehovah himself appear's.

2. The call itself.Ver. 4. And God called to him out of the midst of the bramble bush, and said p. 656Moses, Moses. The Lord called him. Sept. — Out of the midst of the fire. Onkel. Sam. and Syr. same with the Hebr. From heaven. Ara.

1. The connection of this call to Gods sight of Moses adds to the goodnes of the providence,

2. The matter here connected is Gods call.

1. The caller here is God himself Jehovah.

2. The called, Moses now turning to see.

3. The place of the call, the midst of the bush where the fire was.

4. The manner of the call, expressed vocall, and by name, Moses, Moses; The doubling of it also note's the intention of it from God,Ver. 4. to raise attention in Moses.

3. The return of Moses, And he said behold me, or as much as, here am I, Syr. Sam. Onk. same. — What is the matter? Sept. What is your pleasure? Ar.

1. The connection here knits the reply of Moses to the call of God, he answers to his name which God calleth by it,

2, The answear connected is the presentation of himself to hear the will of him that called, behold me, lo here am I, what is thy pleasure, what is the matter for which I am called?

Note.

D. 1. Gods observation is knit unto the inclination of them that turn toward him.

D. 2. God looks to them who turn unto his discoveries, with a purpose to shew them more.

D. 3. Gods call and incouragement is joyned with his observation of them who incline to him.

D. 4. God giveth to his servants not only visions, but a voice for them to know his mind.

D. 5. God calleth by name such as incline toward him, and are dear unto him.

D. 6. God doubly calleth where he doubly loveth, and stirreth unto double duty.

D. 7 Ears and hearts of those are attent whom God calleth by name.

D. 8. Gods truly called, are ready to offer themselves to hear and do his pleasure. Ver. 4.

2. God bespeake's Moses by way of Item or direction to him about his turning-aside and addresse toward the sight. Ver. 5. Herein we have.

1. Gods inhibition, And he said, Ver, 5.draw not nigh or approach not hither. Sept. Sam. Syr. Onk. Ar. the same.

1. The connection of Gods inhibition to the reply of Moses is observable, he is ready to come, but God puts him upon a stop. We may read, then or but God said, God prevents him graciously, that he present not himself for hurt.

2. The inhibition connected, which forbids his sudden and rash approach unto the vision.

1. The motion denied, come not nigh, make no further approach; which seemeth to intimate, that Moses was too forward, neither did sufficiently consider, what he was about to do; therefore God giveth him a curb and putteth him to stand.

2. The place denied unto his approach, and that was the situation of the bush, and the fire within it; thereunto he was now mooving, to see what it was, and what was the meaning of it, but in his motion God forbids him; come not hither, this is no place for you, while I am here.Ver. 5.

2. Gods injunction Put of thy shoes from of thy feet or loose thy shooes, &c. Sept. Onk. sam. Syr. Ar. same. No difficulty in the letter; it is Gods command.

1. The act commanded is to loose or put of.

2. The object of it shooes, that were on.

3. The part to which they were fastened, his feet.

Quest. What meaneth this putting of the shooes?

Answ. It is observed, that there is a threefold use of putting of the shooes spoken of in Scripture.

1. Common, and that to divers ends.

1. To wash the feet.

2. To expresse sorrow, as with David. 2. Sam. 15.20.

2. Civill, as to give a mans right away to another, as Deut. 25.9. Ruth. 4.7.

3. Religious, as in this place. Jos. 5.15.

Quest. What religion is in putting of Shoes?

Answ. 1. None, if we look upon it in itself, for God enjoyneth not men to put off garments for the actions sake. 2. Yet as to the signification of it there is respect to God, as the putting away of filth spiritual, which is resembled by that which cleaveth to the feet; God therefore puts Moses to a stand, and then mind's him of his rash adventure to approach unadvisedly, and command's away his filth, requiring this signal of it.

3. The reason of both these,Ver. 5. For the place in which thou standest upon it, is holy ground or ground of holines. Sept. Onk. Sam.

Syr. Ar. the same.

p. 657As the injunction was for external work, so the reason is from an external priviledge. Wherein these terms concurre.

1. The subject spoken of The place whereupon Moses then stood, which was a common peece of ground in the wildernes.

2. The attribute given to it, it is holy ground, that is, for the time, by Gods glorious appearance separated from other places, to be of special use at present for Gods discovery of himself.

Quest. How could this place be holy?

Answ. 1. Not positively, for it was not capable of such holines neither any other place. 2. Relatively only it is called holy, by reason of Gods appearance there, and while he was there, and no longer.

Quest. Are any places so holy now, or to be so reputed?

Answ. Yea, as to the present appearances of God in his ordinances, the place where they are exercised, may be relatively called holy; but there is no holines abiding, when they are done.

Quest. Are we to put of shooes as Moses did?

Answ. 1. That was a signal commanded for that time, which God requireth not now, therefore it is superstition, to make the feet bare or to consecrate slippers, or the like abominable practises. 2. The truth is that which God requireth of us, that is, with selfdenyal, deposition of the body of sin, and renovation of Spirit to approach unto him; no other shooes doth God command to put off at this time in our approach to him.

Yet hence we gather.

D. 1. Accesses by honest hearts to the place of Gods appearing may be rash.

D. 2. Such hasty and unadvised accesses, God forbids unto his servants.

D. 3. Signal depositions of filth God hath injoyned heretofore; but now the truth.

D. 4. Due preparations must be made by creatures in their accesses to God.

D. 5. Places have bin and may be relatively holy, for Gods appearance in them.

D. 6. So farre to use them holily as in reference to Gods presence is the duty of all. Ver. 5.

3. God bespeakes Moses in the discovery of himself, who it was that was meant by the Angel before that appeared in the flame of fire; and this he doth also to make Moses more careful in his addresse to see this great sight. In this 6^th verse we have 2 heads considerable.

1. Gods discovering of himself, & he said.Ver. 6.

2. Moses his resentment of it, And Moses hid, &c.

In the former, whe have to note.

1. The terme connecting, And he said, or moreover, as ours render,foreign which noteth a rendring of a further reason why Moses should be so circumspect in his addresse, not onelyonly because the place was relatively holy, but God himself was now there, which sanctified the place, and therefore should strike an awe upon Moses.

2. The matter connected which is Gods own description of himself which here he maketh unto Moses. I am the God of thy Father, the God of Abraham, the God of Isaac, Ver. 6.and the God of Iacob. It is I, I am the God of thy Fathers. Act. 7.32. Sam. Sept. Onk. Syr. Ar. are all in the singular number as the Hebr. Herein is plainly discovered the subject appearing in the Angel, fire, and bush, it was God.

1. E…pressed by the name of his power, Elohim the almighty God.

2. Expressed relatively, by his correlats with whom he had made his Covenant. There is a little difference in reading the first term of relation. In the Hebrew, it is read singular, I am the God of thy Father, as if it were of Amram; but by Luke, Acts. 7.32. it is read, God of thy Fathers plurally, unto which Abraham, Isaac and Jacob are joined by apposition; afterward Chap. 3.15. it is read your Fathers, in the plurall, and it may take in the other intervenenient Fathers, as Levi and Amram; but this weakens not the truth intended; for if we read Father in the singular, it taketh in the same apposits, thy Father Abraham, and thy Father Isaac, &c The summe is, that here we have the mystery of God revealed, that is, God in relation to sinners and in Covenant and communion with them, which alone can be God in Christ. Now more distinctly this description of God declareth to us,

1. That it was the true God, who now appeared, opposit to all Idols. Such was the God of Abraham.

2. That it was God Almighty able to performe all his promises; such was the God of Abraham. Gen. 17.1.

3. That it was the living God, he that giveth life to all and to Abraham, &c. and will do it from the grave. Mat. 22.32.

4. That it was God in Covenant with the fathers of the Israelits and with them in Abraham, &c.

5. That it was God in special relation to a people called from the world; as Abraham his friend.

p. 6586. That it was God in Christ, for without him made the seed of Abraham, no flesh could have bin so related unto God; Hereby alone Jehovah becomes the God and Father of poor creatures. Joh. 20.17. This is he who appeared now with good will to Moses in the bush.

Ver. 6.2. The resentment which Moses had of this discovery of God is thus expressed, And Moses hid his face, for he feared to look unto God. He feared from looking upon him. Hebr. — And turned away his face, for he feared to look before God; or toward him, Sept. — Bowed down his face because he feared to look toward the glory of God, Onkel, — Sam. and Syr. as Hebr. — Covered his face when he feared to look to the Angel of God. Ar. Two things are herein obvious to view,

1. The action of Moses, He hid his face. This is attributed to Angels. Isai 6.2. & to men. 1 Kings. 19.13. Elijah. Job. 13.20. In which are implied these effects,

1. Self-abhorrency upon sense of the disproportion between God and creatures, therefore they hide.

2. Reverence of Gods Majesty, acknowledging inability to stand before him.

2. The reason of his action, Because he feared to look upon God. The reason is made up,

1. Of his passion, fear, he feared or was afraid, therefore he hid his face.

2. Of the object of his passion, The sight of God.

1. God is terrible when he appear's in fire.

2. Sight of God with bodily eyes cannot consist with the life of creatures, as God told Moses upon another occasion. Ex. 33.20.

Quest. How could he look upon God who is a Spirit?

Answer. It is not meant of God in his being properly, but in that terrible form of fire, wherein he appeared unto Moses at this time; now doubtles this was a formidable apparition and the sense of Moses was over-matched by the glory of the object; this is it which is called God, but was onelyonly the signal of him.

Learn hence.

D. 1. Gods presence connected to places maketh them holy.

D. 2. Gods presence in such holy places should make men careful in approaching.

D. 3. Signalls of Gods appearance are owned by God to be himself. It is I.

D. 4. God in truth is he who appeared in the fire and the bush.

D. 5. God almighty is he who is known to be the God of Abraham, &c.

D. 6. It is the living and quickning God who is the God of Abraham restoring to life.

D. 7. It is God in Covenant who appeares in mercy to his people.

D. 8. God is in neer relation with whomsoever he is in Covenant. Abrahams friend.

D. 9. It is God in Christ who hath any relation unto or communion with creatures. Gal. 3.16.

D. 10. God in Christ hath not onelyonly a general, but a personal relation to every one in Covenant.

D. 11. Gods gracious discoveries may prove terrible to them that are not acquainted with them.

D. 12. Consciousnes of self-guilt is enough to make creatures hide from God.

D. 13. Apprehensions of Divine Majesty may make the best of creatures vail themselves.

D. 14. Faith in the best of men doth not alwayes over-act sense, but that it may trouble them.

D. 14. Visible discoveries of God, though in grace, are terrible. Mans eye cannot take God.

D. 16. Fear and trembling may befall Gods dearest servants in such apprehensions.

D. 17. All such fears and terrours may dispose to receive Gods sweeter manifestations to men. V. 16.

4. God bespeaketh Moses by declaring to him the end of the present vision, which is twofold,

1. To shew his own respect to Israel. Ver. 7. 8.

2. To call Moses unto the work of deliverance. Ver. 9. 10.

In the first these heads more specially occurre,

1. Gods resentment of Israels scorching or oppressing affliction. Ver. 7.

2. Gods resolving thereupon in his present appearance. Ver. 8.

About the first of these we have to observe,

1. The manner of expressing it, and p. 659that was by speech, And Iehovah said: All readings to the same. — The Lord said to Moses, Sept. Herein.

1. The term of connection, joineth this return of Jehovah unto Moses in his consternation, while he hid his face and was ashamed and afraid to look upon the visible glory of God, now the Lord bespeaks him kindly, to support him under his present passion.

2. The subject returning, Iehovah the same God of whom Moses was now afraid.

3, The manner of returning was by speech to his ear, not by any further appearance to the eye; this was dazled already, and the glory of God had over powred it: therefore Gods word would better serve to incourage and support him, by teaching him Gods meaning in this formidable vision. This was doubtles by an audible voice out of the fire, as is expressed Acts. 7.31.

2. The matter here uttered by God unto Moses for his support which is the narration of the end of his appearance, and therein the genuine sense or meaning of the great sight of the fire in the bush; which was to let him know that he had impressions of Israels burdens on him, and would now ease them. Two heads are more specially considerable.

1. The sense which God own's of Israels sorrowes, and that after the manner of men is twofold.

Ver. 7.1. By the eye, thus expressed, Seeing I have seen the affliction of my people, which is in Egypt, Sept. Sam. Syr. same. By revealing is revealed before me the servitude of my people, Onkel. — Now I have regarded the weaknes, &c. Ar.

1. The subject of this sense is Jehovah, speaking after the manner of men.

2. The act of sense or seeing here is properly an act of providence, regarding & observing creature actings below, in a tedency to measure unto every creature according to their state, and doings; & the doubling of the word with the Hebrewes notes exactnes of Gods apprehension, certainty of it, as ours. I have surely seen, and of the speedy effect of this providence now at hand in Gods care of saving them, seeing to deliver them, he continued to see.

3. The object of this sense, set out,

1. Under the common notion of men, a people, not one poore creature but multitudes.

2. Under a term of propriety, my people; Gods by Covenant with Abraham, Isaac and Jacob, even his Israel.

3. Under a special condition of affliction and bondage and oppression.

4. Under a notation of the place of their abode, that people which were now oppressed in Egypt, that which is stiled the iron furnace, the house of bondage; God seeth this place of their sojourning.Ver. 7.

2. By the ear, thus reported. And I have heard their outcry because of their exactors, or Taskmasters; as ours. foreign Sept. — Their cry is heard in my sight; &c. Onk. — Sam. Syr. oppressours, exactours, governours. Ar.

1. The terme connecting joineth this sense to the former, hearing to seeing; which note's a thorough sense and deep impression.

2. The subject of it is the same Jehovah.

3. The act of sense expressed after the manner of men is hearing, I have heard.

4. The object of this sense is the cry of the same people; it entred into the ears of the Lord of Hosts. Jam. 5.4.

All this sets out the true, and deep sense which God had now of Israels sorrowes; cries in prayer may be understood.

5. The cause of their crying, the cruelty indured from their Exactors or Taskmasters, or Oppressours, who for above 80 years, had kept the Israel of God under cruel bondage, all this God saw and heard.

2. The proof of this sight and hearing,Ver. 7. the sense of Israels burdens. For I know their sorrowes, or his (speaking of Israel, as one.) Sept. Sam. Syr. Ar. the same. — Their griefes are revealed before me. Onk. This passage is made by some, to be a repetition of the former sense, and synonimous with it; but the rational particle, noteth this rather to be the reason or proof of the former sense expressed, which God had of Israels sorrowes.

1. The rational or causal particle foreign expresseth the reason of Gods seeing and hearing, I have heard and seen, for I know.

2. The reason itself is Gods knowledge of these sorrowes, which I take here in the same sense, as verse the last of the second Chapter; where it was noted that Gods knowledge signified his decrees ordering all affairs about Israel; and here it being a reason of Gods sense of Israels miseries; if question be, why is God so sensible of all their sorrowes? Surely because by his knowledge or foreknowledge he hath ordered, what they should suffer from the Egyptians; therefore it could not be otherwise but that God must be acquainted with them: All that he hath ordered by his knowledge, he must needs see and hear when it commeth to passe. All this declares Gods resentment of Israels pressing afflictions in Egypt. Ver. 7.

2. The next head, which makes up the first end of Gods present appearance, is his resolution, what he was now about to do, which is in two effects.

p. 660Ver. 8.1. In their deliverance out of Egypt. And I am come down to deliver him or them out of the hand of the Egyptians. All readings agree to this purpose. Sept. Sam. Syr. Ar. — I reveal my self, or, appear. Onk.

1. The term of connection knits Gods resolution to his resentment, I know, and I have descended.

2. The matter here connected consists in two acts.

1. I have descended; this is spoken after the manner of men, and herein we are to note.

1. The term a quo, Heaven the throne of God, where God had seemed to hide himself from his people; so it seemed to men,

2. The motion of God, expressed by descending. Now God cannot properly be said to ascend or descend, but after the manner of men, he is said to come down when he appears among men, either to visit in judgment. as Gen. 11. Gen. 18. or in mercy, as in this place; and here, in the signal of fire in the bush, is God more properly said to come down, for it came from heaven.

3. The term ad quem, was that very place where Moses was in that mount, and in that bush. Thither came God to discover unto Moses, his purpose of delivering Israel.

Ver. 8.2. The end of this descent, To deliver Israel out of the hand of the Egyptians, or set him free. Here note.

1. The act, which in part terminates the former descent, deliverance, freedom. I am come down to set free, and deliver.

2. The object of it is Israel, to deliver him, or them as the relative looks upon the whole people.

3. The term from whence of this deliverance is, the hand of the Egyptians, that is, the oppressing and cruelly persecuting power of the Egyptians; under their hand or power they were for present crying: hence God commeth to take them.

2. In their induction into a better place, And to make them go up out of this land, Ver. 8.to a good land & a large, to a land flowing with milk and hony; unto the place of the Canaanits, &c. All readings agree, only, Sept. and Sam. adde Gergesans. to 6 others. Herein we have also to note.

1. The connection of this to the former act of Gods deliverance; they go together.

2. The initiation of them into a better estate, set forth in these particulars.

1. In the motion, I will make them to ascend, that is, to mount from this to a better condition.

2, In the term a quo. From this land that was the land of their captivity and bondage, Egypt.

3. The term whereunto, a better land; set out.

1. In a general description by its quality, threefold.

2. It was a good land, made so by Gods goodnes.

2. It was a large land; though upon account the whole land was not above 160 miles in length, and 46 miles in breadth, yet large in respect of Goshen, where they were straitned.

3. It was a fruitful land, as here spoken of, flowing with milk and hony; which being a phrase hyperbolical; notes the greatest fruitfullnes. Deut. 8.7. &c. Num. 13.28. Ex. 13.

2. In special, by the names of the several inhabitants, within the land, so it is called the place of the Caananits, Hittits, Amorits, Perizzits, Hivits & Jebusits. Ten sorts of people are reckoned. Gen. 15.19.20.21; somtime five sorts. Ex. 13.5. Somtimes all are meant under the Canaanite, neither doth that make much difference, whether the plac… described by one or more nations there inhabiting. The Canaanite is thought to be a general name comprehending all, but in this and other places being joined with others, it must note a distinct people as the rest. They were all Chams posterity, into their land God was now bringing the children of Shem. Ver. 8.

Quest. How is the meaning of the vision gathered from all this?

Answ. Thus. 1. This bush is Israel in Egypt. 2. The fire is the scorching affliction on them. 3. The not consuming is the preservation of Israel in, and deliverance of them out of all these tribulations. And thus God seemeth to speak unto Moses, The great sight which thou art turning to see is this, I the God of Abraham, &c. am in the fire and bush; and am now come to teach thee, that as the fire is in the bush and that not consumed, because I have interdicted the fire; so in the fiery furnace Israel shall not be consumed, for I am now come to perform my word to Abraham, and to deliver them from bondage to liberty, in the land of promise.

Learn we here.

D. 1. God usually speak's kindly to ease the fears and consternations of his servants at his appearing.

D. 2. Jehovah exactly, surely, speedily and continually resent's the Churches affliction.

D. 3. Gods propriety in his people ingageth him thorougly to see their troubles.

D. 4. Egypt is eyed by God in all their oppressions of his people.

p. 661D. 5. Cruel exactors make Gods people cry aloud to him in complaint and prayer.

D. 6. God heareth every cry, which his people put up to him.

D. 7. Gods determining and ordering knowledge of the sorrowes of his Church, must needs affect him.

D. 8. God doth determinately know and order all sorrowes upon his Church for weight, and time. Ver. 7.

D. 9. According to the time foreknown, God will come down for the helpe of his oppressed.

D. 10. Deliverance from the hand and power of oppressors, commeth when God descends.

D. 11. Ascent of the Church to their good and full and large inheritance is on Gods descent.

D. 12. Flowings of milk and hony are in the Churches inheritance. Cant. 4.11. Ps. 19.11.

D. 13. The place of wicked nations God can make the inheritance of his people.

D. 14. God will make good his promise to the uttermost to give the Church its inheritance. Ver. 8.

2. The next part of the end of Gods appearing now to Moses is to call him to be his instrument for Israels deliverance. Ver. 9. 10. Wherein are recorded,

1. The occasion of this call, Israels oppressed condition; here again repeated. Ver. 9.Ver. 9. And now behold, the cry of the sons of Israel is come unto me, and I also have seen the oppression wherewith the Egyptians oppresse them, Sept. Onk. Sam. Syr. Ar. to the same. In these words God sheweth to Moses, what he saw and heard of Israels affliction, and his resolution for redresse implied, whereupon he proceed's to call him in the verse following.

In the present God sheweth to Moses how he was affected with Israels condition in Egypt, and therein what he was intended to do; in the next verse he declareth what Moses himself must do under the hand of God. In this verse we have.

1. Gods special note of demonstration unto Moses. And now, or, now therefore behold, as God had once expressed his sense of Israels burdens in Egypt. Ver. 7. So he doubleth it here, with a special intimation unto Moses to observe it.

1. The term of connection is read by some, onelyonly as Copulative, by others as Illative, and it joineth this to the foregoing words of Gods descending, I am come down, and now or therefore now, do thou Moses consider, he would have Moses to know his sense of his peoples grief.

2. The term of demonstration. Behold, which doth eminently hold out what followeth unto the observation of Moses for his incouragment.

2. The matter demonstrated, which is the apprehension of his peoples misery, and the oppressors cruelty.Ver. 9. This is coucht in these two expressions.

1. The cry of the sons of Israel is come unto me. Herein God expresseth his resentment of Israels sorrowes, under a phrase of motion, wherein,

1. The subject of the motion is the cry of the children of Israel, both in complaint and prayers.

2. The motion itself, comming, it is come; which notes a real accesse to affect God.

3. The term, unto me; their cryes have reached and touched me. And this cannot be without Gods return, to come unto their cryes for help.

2. And I have also seen the oppression, Ver, 9.wherewith the Egyptians oppresse them. Here is set forth Gods aspect at the same time upon the enemy.

1. The term coupling this to the former sheweth Moses, that as God had an ear to Israels cry, so he had an eye upon the Egyptians oppression.

2. The act of sense expressed, I have also seen, which is spoken after the manner of men, and as to God it notes an act of providence, that he doth not barely look upon his enemies, but with indignation, and zeal to be avenged. He heard their cry in mercy, he seeth their oppression with fury.

3. The object, the Egyptians in their cruel work of oppressing Israel, with oppression they did oppresse them; and now God saith, behold Moses, I have seen all this, and will require it, I will now do my part for my peoples sake. Ver. 9.

2. Now followeth Gods call to Moses to do his part, Therefore now come thou, Ver. 10.and I will send thee to Pharaoh, and bring thou forth my people. the sons of Israel, out of Egypt. Onk same. — King of Egypt, and thou shalt bring forth, &c. out of the land of Egypt, Sept. Herein note,

1. His call. Therefore now come thou.

1. The term connecting is best read as illative from the precedent, where God bespoke Moses, behold I have heard & seen, & I will do my part for Israels deliverance, therefore I will have you also to do yours in my hand to finish that work, it is great incouragement.

2. The call, come thou, I will now p. 662make use of you after my preparing you thus long for Israels deliverance, therefore Moses come thou, came away to attend my work.

3. The instancy of this call. Therefore come now; no delay Moses, come away now to help Israel.Ver. 10.

2. His mission, And I will send thee to Pharaoh.

1. The connective particle knits this unto the call precedent, and doth demonstrate it, whom God calls he send's.

1. The mission, I will send, that is, in my name power and authority; I will send thee, none but thee, for thee I have called; yea to Pharaoh I will send thee; the oppressour of my people Israel, so it is said, He sent him by the hand of the Angel. Act. 7.35.Ver. 10.

3. His commission. And bring thou forth my people the children of Israel out of Egypt.

1. The coupling particle joines commission, to mission, and call, which is here properly given by way of command.

2. The mandate of commission is, bring forth, &c.

1. The work commissionated is eduction, deliverance.

2. The object noted.

1. Gods people, as related to him,

2. The sons of Israel, as related to him.

3. The term from whence, from Egypt, the place of bondage, and their miseries, which were inflicted on them therein. Ver. 10.

From all which we observe.

D. 1. God joineth together his own sense of his peoples misery & his servants observation. And.

D. 2. God would have such, that they may be instrumental for the Churches good, strictly to note his respects to it.

D. 3. God would have his servants know, that the cry of his oppressed comes to acceptance with him.

D. 4. God demonstrats that he seeth all the oppressions of the wicked on his people.

D. 5. Gods hearing Israels cry, and seeing Egypts oppression, carry sutable returns to both.

D. 6. In times of hearing his Churches cry, God observeth the works of enemies towards them. Ver. 9.

D. 7. God sheweth respect unto his Church to stirre up instruments to help.

D. 8. Gods going before is a sweet incouragement to instruments for following after. Therefore.

D. 9. Gods call by name must be to such as he makes instruments for his Churches help.

D. 10. Gods call is instant and suffers no delayes in such as are called.

D. 11. Though God need no man, yet he calleth some for his peoples help.

D. 12. Such as God calls he send's to bring about deliverance.

D. 13. The mission of God may be of the poorest man to the greatest Potentate.

D. 14. Gods commission goeth with his mission and call, commanding their work.

D. 15. Gods command is enough to impower the weakest man for the strongest work.

D. 16. Gods people and Israels children, are in a sweet conjunction.

D. 17. God by his word will have his own people and Israels children out of Egypt.

D. 18. The instruments sent by God shall work out the Churches deliverance. Ver. 10.

3. The next work for preparing Moses for Israels deliverance is the incouragement of him to undertake the office of being Gods instrument in this salvation, which is discovered in several passages of conference between God and him in the remainder of this & part of the following Chapter. Herein we have,

1. The incouragement given to Moses to the 17^th verse of the 4^th Chap.

2. The events befalling hereupon, from Ver. 18. to 26.

1. The whole incouragement given to Moses by way of discourse between God and him, whereof there are 4 parts in this dialogue.

1. The parly between them. Ver. 11.12.

2. The next discourse, Ver. 13. to 22^th of the third Chapter.

p. 6633. The next conference. Ch. 4. Ver. 1.9.

4. The last colloquy. Ver. 10. to 17.

1. The first discourse we have. Ver. 11.12. wherein,

1. Moses begins to excuse himself from the former call in the foregoing verse, wherein note,

Ver. 11.1. The manner of making it, And Moses said unto God, some read but, adversatively to Gods former call. Syr. and Ar. read no connection. All the rest agree. — Onk. before God.

The forme here of making excuse is by speech or word of mouth, wherein are these particulars,

1. The term connecting, and or but, it knits the excuse of Moses to the call of God, by way of setting against it.

2. The spokes-man is Moses to whom God appeared, and whom he now called.

3. The subject bespoken is God himself appearing in the fire upon the bush.

4. The speech itself, it was the fruit of the lips, in the expression following.

2. The matter of his excuse; is generally his pretended insufficiency for the work, and that level'd at both parts of the call given in the former verse.

Ver. 11.1. Who am I that I should go to Pharaoh?

2. Who am I that I should bring forth the sons of Israel out of Egypt? Onk. same. — To Pharaoh king of Egypt, &c. out of the land of Egypt, Sept. all other readings agree well. Herein mark,

1. The agreement to avoid Gods call is the plea of his own disproportion unto it. Who am I? It is an expostulation nullifying, and abasing himself, who or what I? poor I, what can I do? a poor exile and shepheard here in Midian. And this he urgeth against both parts of the work.

1. Call you me to go to Pharaoh? who I for this work? I a poor shepheard, he a mighty King, a Potentate, how shall I come at him? He supposeth,

1. Himself unequal, a poor peasant.

2. Pharaoh as a Prince and mighty King.

3. The accesse to him to be difficult, if not impossible at least to any purpose to prevaile with him about the busines in his commission.

2. Call you me to bring forth the sons of Israel from Egypt. Who am I to effect this great work? it requires a King and an host to do it, and who poor I that I should ever bring this about? He proposeth to himself,

1. The sons and children of Israel as a poor persecuted people, able to do nothing.

2. That Egypt was an iron funace, full of strength and power to keep them in bondage.

3. That to bring these servants out of the house of bondage, was a work infinitly surpassing his strength, therefore he pleads excuse. Who am I Lord for this work?

Quest. How is it that Moses is so backward now, seeing he appeared so ready to plead the cause of Israel in slaying the Egyptian?

Answ. 1. The brunt of his former persecution might impresse fear. 2. The serious apprehension of the greatnes of the work might put him upon a pause. 3. His humble thoughts of himself, and remembrance of his brethrens rejecting of him might put him to a stand.

Whence we gather.

D. 1. Gods servants somtimes may put a but upon his call to undertakings for his Church.

D. 2. God himself may somtimes be denied by the best of men, in their infirmity.

D. 3. The best souls are apt to have lowest thoughts of themselves for Gods work.

D. 4. Disproportion between the low estate of Gods servants and the heights of Potentats may impresse fear.

D. 5. Visible difficulties in the Churches deliverance may dishearten instruments to work.

D. 6. Instruments despised formerly by the Church may be discouraged from comming to its help.

D. 7. The power of Egyptian oppressours may startle weak instruments of deliverance.

D. 8. Redemption of the Church from the house of bondage is a startling work. Ver. 11.

2. Gods answear now commeth upon the excuse of Moses, and that to incourage him against any dismaying apprehensions, and that in a double promise.

1. Of his presence to be with Moses in this undertaking, And he said, Ver. 12.surely I will be with thee. — And God spake to Moses saying, that I will be with thee. Sept. — For my word shall be for thy help. Onk. Sam. Syr. Ar. as the Hebrew. Note.

1. The term uniting this reply to the excuse of Moses; God is not behind hand p. 664with him to take of his delatory plea.

2. The subject replying, God himself, who had called him, and to whom Moses plead's his excuse, so good is God to his refusing creatures, to reply.

Ver. 12.3. The matter of reply. Surely I will be with thee. It is a promise of Gods presence, wherein,

1. He joineth himself with Moses, thou sayest who am I? Consider Moses who I am; whether I can go to Pharaoh and deal with Egypt; let me be considered as the authour of this work. I will be thy sufficiency.

2. The promise is to be with Moses in going to Pharaoh, in bringing Israel out of Egypt.

3. The confirmation of it under certainty. Surely, &c. Or it may be rational, annexing it to Gods former words to Moses, For I will, &c.

This is his first promise, his effectual presence to face Pharaoh and deliver Israel.

2. The promise of a signe, as ours and most others do render, for confirming his faith; but some read it to another sense; And let this be a token unto thee. Ver. 12.The verb substantive is wanting, and is by some supplyed in the future. And this shall be a signe unto thee. It may as well be read in the present. This is a signe unto thee that I have sent thee. Sept. Onk, &c. same. The various supply of the verb maketh the difference of interpreters, such as read this narratively make it referre to what went before in Gods fiery appearance, And this is or may be a token to thee, that I have sent thee.

1. The term of connection knits the sign unto the promise of Gods presence.

2. The demonstrative particle this so seems to referre to the vision of God in the bush. This which you see of my appearance, is a signe, that I will be with you in your work; and that I have sent thee.

3. The signal attributed, a token, signe or prodigious semblance; which was verifyed in this great sight of the fire in the bush; the word note's a notable signal, a stupendious signe.

4. The end of its signification, that I have sent thee to deal with Pharaoh about my people and deliver them,

If the verbe be supplied in the future, this shall be a sign or token to thee, that I have sent thee, when thou hast brought forth or in thy bringing forth the people out of Egypt ye shall serve God in this mountain. Here the demonstrative particle is referred to that which followeth, as the matter of this signe, viz. their serving God in this mountain, and so the sign is made out in that work.

According to this reading, we have here to note.

1. The help of faith promised, a signe. And this shall be for a token unto thee, that I have sent thee, seeing thy faith staggers in this undertaking thou shalt know & be assured by what followeth.

2. The use of this signe to strengthen faith about his mission from God, by this signal majest thou be confident, that I have sent thee in my name and authority unto Pharaoh; doubt not therefore to go and face him, and deal with him about this matter.

3. The matter of this signal, which is, the effect consequent, in thy bringing forth, or when thou hast brought forth the people out of Egypt, ye shall serve God upon, or at, or in this mountain. All this came to passe.

1. That he did bring the people forth out of Egypt, under Gods out-stretched arm.

2. That they did serve God in that mount Sinai, there the Tabernacle was pitched, and there the law was given, and there God spake to Israel in thunder; & there was their eminent attendance on God for a time. When these things should be which now the word of promise declared, then he should know, that God had sent him. Ch. 19. and 20.

Quest. How could this be a signe now to Moses seeing all this was to come?

Answ. 1. Signals which God gave as helps to faith were threefold.

1. Antecedent unto the work promised, such was the fire in the bush, Gideons fleece, &c.

2. Some were concomitant, as the dividing of the sea, and the noise in the mulberry trees.

3. Some were consequent. A virgin conceiving and this serving God in the mount, &c. Which in present God gave in promise, and willed them to expect, and strengthen faith by them that God who was able to make them serve him in the mountain, he would deliver them out of Egypt.

2. A double signal may be here given, both antecedent which was the fire in the bush, and consequent in the peoples serving God upon that mount, and by both Moses was strengthned.

3. If we make more pauses, we may observe here,

1. The exhibition of the signe in the burning bush, to confirm Gods mission of Moses.

2. The promise of the effect.

1. That he should bring forth the people.

2. That they should serve and worship God there: either way tend's to the same purpose.

And we conclude.

D. 1. Gods goodnes satisfieth the plea of his unwilling instruments for his work.

p. 665D. 2. Gods presence is surely with such whom God send's about his redemption-work.

D. 3. Gods gracious presence answears all objections of creatures weaknes for his work.

D. 4. God can and will deal with difficulties, and overcome them for his instruments.

D. 5. Great signals God seeth somtimes useful to help the faith of his in great undertakings.

D. 6. Gods instruments are apt to question their mission from him, therefore need confirming.

D. 7. Events in the way performed may help faith to evidence the end to come.

D. 8. Redemption promised by God shall surely be performed.

D. 9. The service or worship of God is the great end of his Churches redemption.

D. 10. The true service of God in the place that God set's is the best return to him for deliverance. Luk. 1. v. 74.75. Ver. 12.

2. The next incouragement is against his ignorance of Gods name and works, as the first was against the meanes of his own person; now this is made out in the second dialogue between Moses & God from the 13^th verse to the end of the chapter, wherein,

1. Moses objects and questions. Ver. 13.

2. God answears and incourageth him. Ver. 14.22.

In the first Moses being satisfied, as to the disproportion of his person to the work, that Gods presence would make up that defect, yet a further discouragment is upon him, from his ignorance of Gods name, how to make it out to Israel, when he should come unto them; and if he could not well vouch his authority, he might dispond of getting audience from them, or credit with them. This scruple he opens to God. Ver. 17. wherein,

1. He propounds a supposition, and that twofold.

1. Of his going to Israel in the name of the God of their Father,Ver. 13. And Moses said to God, behold, I comming to the sons of Israel or (when I come) and say to them the God of your fathers hath sent me. Onk. same. — And behold I will go, and say, &c. Sept. Sam. Syr. Ar. Vulg. to the same.

1. The replier here by way of supposition, Moses to God: wherein we have to observe,

1. The connection of this to Gods former answear where he had answeared to the insufficiency of his person; yet again, Moses objects.

2. His addresse by way of speech to God, he said unto God as followeth.

3. His supposition proposed, wherein also.

1. The form of it, in a demonstrative particle behold, as if he would have God to take special notice of the matter supposed, lo, saith he, and note somthing more I have to say.

2. The matter of the reply, suppose I do go, and come to the children of Israel, and tell them that the God of their fathers sent me; suppose all this.

2. Of his entertainment with Israel, suppose also, That they shall say unto me, Ver. 13.what is his name? Onk. same, so the rest. — If they shall ask, &c. Sept.

1. He supposeth the children of Israel to be scrupulous, and that they will not easily credit him, but will be questioning of him.

2. He supposeth more specially, that they will question him about his authority by which he commeth to them.

3. He supposeth them hereupon to be inquisitive whether he knew the name of the God of their Fathers which he did pretend; that he could make known that name to them.

2. He makes his question, and therein his objection, What shall I say to them? Sept. Onk. &c. same. Here he layeth one block more for God to remoove; as if he had said, it is well that thou wilt go with me, this may satisfy me; but how shall I satisfy Israel, that it is so if they question me? What name shall I vouch to them for my authority, which may convince them that I am sent from thee unto them? this quere is.

1. Dubitantis, it notes Moses doubting, not of the true, God for by faith he lived on him; but of the notation of that authority, which he was to urge; this he could not tell how to blazon, and therefore doubting he queries in what name to go unto them.

2. Objicientis, it note's his unwillingnes unto the work upon his pretended ignorance of Gods name; what shall I say? Alas I can say nothing to them, what thy name, and title is to bear me out: one heretofore asked me in my prosperity in Egypt; who made thee a Prince and a Judge over us? And I could not then satisfy, how shall I do it now to the congregation of Israel?

Learn hence.

D. 1. Gods promise of his own presence p. 666in difficulties sometimes sati fieth not the hearts of his. Moses recoileth.

D. 2 Gods answear to one objection oft-times begets another in his servants.

D. 3. Disputing souls about Gods word, are apt to point out difficulties unto God. Behold.

D. 4. Supposition of a duty done, admits exception from Gods own about its successe.

D. 5. Dissatisfaction of men about Gods instruments for salvation, may be supposed, as much as their duty done.

D. 6. It is incident to Gods own, to question instruments which God sends to them about authority. Name.

D. 7. Ignorance or doubtfulnes of Gods name or authority to hold out, may discourage instruments to work.

D. 8. Inquisition of God to remoove such doubts, and clear up his name is a reasonable duty of his servants. Ver. 13.

2. In the next place followeth Gods answear to satisfy Moses and incourage him against this doubt. Wherein we have to observe,

1. A direct answear to Moses about his name. Ver. 14.15.

2. A repeated commission to go in this name. Ver. 16.17.

3. A narrative of the issue of this embassage.

1. In respect of Israel. Ver. 18.

2. In respect of Pharaoh and the Egyptians. Ver. 19.22.

To the first God answeareth Moses directly about his name and telleth him what it was, and that two wayes.

1. Positively, shewing him his name positive, whereabout we have to consider.

1. The proposition of this name of God,Ver. 14. And God said to Moses I am that I am, or I will be what I will be. — Onk. I am he that is. Septuagint. Sam. to the same. Syr. keeps the word Ehieh. The Ar. reads the eternal who passeth not away, We have here the almighty condescending to a poor doubting creature, and giving an answear to his demand, where occurre,

1. The connection closely uniting the answear to the question, God delayeth not to remoove scruples out of the way of his instruments.

2. The replier is the almighty God himself.

3. The subject to whom, is Moses who was doubting and questioning about his call at present.

4. The reply itself, which is the notification of his name, he said I am that I am or I will be what I will be, both are the future tense.

The name which God giveth here himself is by a verb substantive which noteth nothing but being; some read the first verb as his name I am or I will be, tenses are changeable with the Hebrewes, and that wonder which note's Gods being need's to include all time, past, present, and to come; — He that is. Sept read; and that is most proper for God, to say I am in all times; the full rendring of the sense is. He that was, he that is, and he that is to come. Revel. 1.4.8. The other clause, that I am, or who am, is read by some as the reason of the former name, I am who I am, that is because I am from my self and will be, but it may all make up the name of God revealed here to Moses, and which expresseth to us,

1. The true and real being called I am.

2. The simple and pure being that purely is.

3. The absolute and independent being, of itself alone.

4. The original causal being of all beings that are.

5. The infinit and eternal being without beginning or end, the first and the last Α & Ω.

6. The only being.

7. The universal being, the being of power, of wisdom, of justice, of holines, of goodnes; nothing that truly is, but is within this name. Thus God acquaints Moses with his name.

2. The use of this name, which God sheweth to Moses,Ver. 14. And he said thus shalt thou say to the sons of Israel, I am hath sent me unto you or I will be. Onk same, — He that is hath sent me, Sept. — Syr. Ehjeh. — Sam. He that is. In these words God telleth Moses, in what name he shall go, and under what authority he shall deal with Israel.

1. The imposer of this use, God himself, he said.

2. The injunction, thou shalt say unto the sons or children of Israel, when thou commest to them, in evidence of thy authority.

3. The matter injoyned, which was in answear to his quere, what shall I say? Thus saith God, say, I am hath sent me unto you; as if he had said, if Israel question thy power and would know by what authority thou commest; tell them, it is p. 667in the name of him, that is, who hath made them to be, and their generations to be in Egypt, and their afflictions to be, and is now about to make their deliverance to be, let them know that I, who am the being of beings, have sent thee unto them. This being however many of the gentiles confessed, yet under such divided and corrupt notions, that they lost him.

We note hence.

D. 1. Gods reply is at hand to shew his name unto them that seek to to know it.

D. 2. Perfect being the cause of all beings is the proper name of God.

D. 3. God desire's to be known by the name of his being unto his servants.

D. 4. Gods being, well known and considered is enough to answear all objections.

D. 5. mission and commission from him that is, will bear out against creatures opposition.

D. 6. It is good for all Gods messengers to go out under the name of him that is. Ver. 14.

2. The next name by which God discover's himself to Moses is relative, about which note.

Ver. 15.1. The expression of it in these words, And God said moreover unto Moses, thus shalt thou say unto the sons of Israel, the Lord God of your fathers, the God of Ahraham, the God of Isaac and the God of Jacob hath sent me unto you, Sept. Onk. &c. same, and the rest.

In this proposition of Gods name observe.

1. The connection which brings in an addition to the former name; however that had bin enough, yet again, or further, or moreover, God ex superabundanti gives Moses satisfaction to his quere about his name; and to what he had said, he saith now more to Moses.

2. The expression of Gods name, two wayes,

1. In the term of it; and thereabout note,Ver. 15.

1. The preface injoining him, thus shalt thou say to the sons or children of Israel.

1. The person injoined, Moses.

2. The persons to whom, the sons of Israel.

3. The injunction, to speak as followeth.

2. The name itself as standing in relation, and this expressed in the general, and in special.

1. The general relation is,Ver. 15. The Lord God of your fathers, wherein we have to note,

1. The name of the first in relation, which carrieth the greatest dignity, and that double.

1. The name of his being, as before, though some letters are changed, Jehovah.

2. The name of his power, Elohim, the mighty God.

2. The correlate, Israels sons and Fathers, the Lord God of your Fathers.

3, The relation between these, noted in propriety, their God by Covenant-adoption, and they his sons or people.

2. The special expression is with respect to 3. chief heads.

1. The God of Abraham.

2. The God of Isaac.

3. The God of Jacob.

These were the great Fathers of Israel, and God was known by Covenant to be theirs. The threefold special relation, is a threefold testimony of Gods respect to them.

2. In the use of it, let them know, that in this name, I have sent thee unto them, which will be authority enough to vouch, when thou shalt come unto them.

2. The next thing about this name, is the assertion of it, and confirmation, in these terms, This is my name for ever, Ver. 15.and this is my memorial to generation generation. — My eternal name, and memorial of generations to generations. Sept. — Generation and generation. Onk. Sam. Syr. Ar. to the same.

This is a positive assertion for owning this name of God, wherein these terms occurre,

1. The subject in the relative, This, which must take in, this of Ehjeh or Jehovah, this of Elohim, this of being your Fathers God, this of being the God of Abraham, the God of Isaac, and the God of Jacob, all this.

2. The attribute, wherein occurre these particulars,

1. The thing attributed, under two notions.

1. This is my name. — foreign That of which Moses inquired, now God told him.

2. This is my memorial— foreign — The title by which I will be made mention of by men, who would know the true God. Hos. 5.

2. The specifying of both by duration, this is my name for ever, and this memorial of God to all generations; from age to age, unto the end of the world; will God be known by this name; and is, by shewing himself to be the God and Father of Christ, the seed of Abraham. Ver. 15.

p. 668Learn hence.

D. 1 Gods goodnes abound's for discovery of his name unto sincere seeking souls. Here God gives name upon name.

D. 2. Gods will is in revealing his name to his instruments, that it be made known to his Church.

D. 3. The name of Gods being and power giveth little comfort to creatures but in relation.

D. 4. Jehovah Elohim is specially related to some in the world above others.

D. 5. The first general cognisance of Covenant relation to a Church was to the Fathers of Israel.

D. 6. The relation of God to Fathers is declared for childrens comfort.

D. 7. Abraham, Isaac and Jacob must have special, personal relation unto God for good.

D. 8. The God of Abraham, Isaac and Jacob is the only true God.

D. 9. The God of Abraham, &c. was the God of their seed and infants.

D. 10. Mission about hardest work in the authority of this name of God is enough, say no more, but that I sent thee.

D. 11. God asserts and owns his name positive and relative to his people.

D. 12. Gods name is but one and unchangeable, by which he will be remembred.

D. 13. Gods one name, is the God of Abraham and his seed, which must be his memorial for ever. Even in our Gospel generations, God will be remembred and worshipped by the same name which he gave to Moses; then it was the God of infants, therefore so it must be unto this day.

2. In Gods answear, next to the revelation of his name, he reneweth his commission unto Moses, to go and make use of it, as before was expressed. Ver. 17.16. Here the charge of God is given him in 2 heads.

1. To gather and assemble the elders of Israel.

2. To deliver Gods message to them in three particulars.

1. To vouch his authority for comming, the Lord, &c.

2. To declare Gods special respect unto them. I have surely visited. Ver. 16.Ver. 16.

3. To assure them of Gods deliverance now. Ver. 17.

To the first, which is Gods charge unto him to set on about the work.Ver. 16. Go and gather the elders of Israel. Onk. same. — Eldership of the sons of Israel. Sept. — Elders of the sons of Israel. Sam. Syr. Ar. No difference in matter.

The charge here given is in two acts.

1. For motion to dispatch, go hasten into Egypt, there is no longer stay for you in Midian, go now upon my busines.

2. For assembling such to whom he was to impart his message from God. Gather or thou shalt gather the elders of Israel.

1. The act here injoined is to gather together,foreign or assemble after he was come into Egypt, such to whom he was first to deliver his message. The verb litterally is the second person of the sense preterperfeet put for the future, and that for the imperative, gather or thou shalt gather; be sure to do it, as if it were done already; so the time past seemeth to import.

2. The object of this assembling, the Elders of Israel; some read Senate or eldership, which is a title of office and not of age: such as were heads of tribes and of chief place with them, by whom affairs might be best communicated to the commons under every one of them.

2. The next part of his charge is to communicate his message unto them in 3 Heads.

1. About his authority,Ver. 16. And thou shalt say unto them, Jehovah the God of your Fathers hath bin seen by me, or appeared unto me; the God of Abraham, & of Isaac, and of Jacob. Onk. Sept. Sam. Syr. Ar. same.

Herein he is injoined to make known his call to them.

1. The subject injoined Moses.

2. The injunction knit to what went before; when thou hast gathered them, then shew them thy commission by informing them of my present appearance unto thee.

1. By my name Jehovah, the God of their Fathers, the God of Abraham, &c. as before.

2. By the vision of me, tell them of this my extraordinary appearance unto thee, to send thee unto them in Egypt.

2. His message about Gods respect to them; tell them that I say, visiting, Ver. 16.have visited you, and that which is done unto you in Egypt. Sam. the same. — And I have seen whatsoever hath befallen you in Egypt. Sep. — Remembring I have p. 669remembred you and all things done to you &c. Onk. Sam. Syr. and Ar. Our Translators supply, seen, from the Greek, but no absolute need of it; for Gods visiting doth respect also what was done to Israel in Egypt. In the whole therefore we may note.

foreign1. The act of God to be discovered. Visiting I have visited, with a visitation have I visited. This, as it is referred to divers objects, hath in scripture divers senses; as here also.

1. If this be referred to Israel, it is an act of grace, a visitation in mercy, to deliverance Whereabout we may observe.

1. The object Israel, Gods Covenanted ones, the seed of Abraham his friend.

2. The act, and hereabout also note.

1. The principle of it, is God gracious, his mercy visits here.

2. The nature of it, visitation for help and deliverance to Israel: visiting and redeeming.

3. The certainty and truth of it in doubling the word, visiting I have visited, and actually am now visiting to save you.

2. If this be referred to the doings of Egypt toward Israel, as it is connected, it notes Gods visitation in vengeance, and herein.

1. The object is Egyptians with all their oppositions, and persecutions acted upon Israel.

2. The act of visiting is punishing, wherein.

1. The principle is God in wrath and fury.

2. The nature is vindictive, plaguing and visiting the Egyptians with judgments.

3. The certainty is the same with Israels deliverance, visiting I have visited. It is as sure as done already. Ver. 16. Gen. 15.14.

3. His message about Gods present resolution,Ver. 17. And I say I will make you ascend out of the affliction of Egypt unto the land of the Canaanits, &c. a land flowing with milk and hony, Sept. Onk. Sam. Syr. Ar. to the same. In this last message we have to observe,

1. The term of connection, which is read by ours and others copulative, by some, as a causal particle, wherefore, or for this cause I say; others as rational and declarative, for I say; to this sense I have visited you, for I say I will bring you up, this is the proof of his visitation.

2. The matter connected, which is the message, and that consists in two special heads.

1. The assertive authority of what he was to tell them; I say; tell them that I say it, whose name is Jehovah Elohim.

2. The message from the power, which he was to deliver, about Gods salvation of them, and his present resolution to effect it. Wherein are.

1. The term a quo of their deliverance and salvation, the affliction of Egypt; their great and cruel oppressions and persecutions of Israel.

2. The act of deliverance, I will make them go up cut of the affliction of Eg…pt, that is, I will set them above it, and quit them from it.

3. The term ad quem, unto the land of the Canaanits, &c. wherein are given two of the characters specifying this land named before.

1. The present possessours of it, which are noted under the names of 6 nations forementioned.

2. The fruitfulnes, and plenty of it. A land flowing with milk and hony; that is mainly by Gods blessing on it; though it were made barren by sin. That they might not be terrified with former famines. Ver. 17.

Whence observe.

D. 1. Gods commands justly issue for obedience unto all them, to whom his name is revealed.

D. 2. Dispatch from creatures must be where God commands, go tarry not.

D. 3. Gods wisdom in revealing his will to nations is by informing the heads of it. Elders.

D. 4. Elders, not only in age but office, God had required in worst times to steer his people.

D. 5. Gods will is, that his instruments of salvation, should shew the appearance of God to them for warrant.

D. 6. Jehovah the God of Abraham, &c. is onelyonly he, that can warrant men for his work.

D. 7. Where God appears it is to say somthing unto his servants of his will to them.

D. 8. The God of Abraham will surely visit his Covenant seed in mercy to deliverance.

D. 9. The same God at the same time visits Egypt in judgment for vengeance. Ver. 16.

D. 10. Where God visits in mercy p. 670he resolves to performe his will.

D. 11. What God saith is surely done; his saying and doing concurre.

D. 12. Though affliction makes the Church go downward, mercy makes them ascend out of all.

D. 13. At Gods own will he changeth his Church from bondage and misery to inlargement and plenty.

D. 14. Gods resolution for mercy is but to quicken instruments to work, and the Church to receive. Ver. 17.

3. The last thing in Gods answear, after his name declared, and his commission renewed to Moses, is to shew him also for his incouragement the successe that he might expect, and that is twofold as in the sequel is expressed.

1. The successe upon Israel. Ver. 18.

2. On Egypt. Ver. 19.

In the successe declared upon Israel, two effects are promised to succeed.

Ver. 18.1. Their audience or obedience. And they shall hearken unto, or obey thy voice. Sept. same. — Sam. Syr. Onk. they shall obey thee on thy word.

The letter is plain. Here we may consider,

1. The connection of this successe to the attempt of Moses; as if he had said, thou shalt not declare my will to Israel in vain, or to no purpose; say what I command thee, and see the issue.

2. The successe promised, wherein note,

1. Israel promised to be a subject teachable.

2. The complyance of them, they shall hear, or hearken to thy voice, so as to beleive thy word, and be obedient to all that I shall send by thee.

2. Their concurrence with him, as to help on their deliverance from Egypt.Ver. 18. And thou shalt come, thou and the elders of Israel to the King of Egypt; and ye shall say to him, Jehovah the God of the Hebrews hath met with us; and now let us go, we pray thee, a journey of three dayes into the wildernes, that we may sacrifice to Jehovah our God. There is not much difference in the rest. — Sept. add's Pharaoh, &c. hath called us. We will go, &c. — Onk. the God of the Jewes is called upon us,foreign &c. So Sam. All much to the same. Some read only vocavit for occurrit, which is the word in the text; but this altereth not the sense; for God met them doubtlesse to call them, now herein are foretold.

1. His entrance to Pharaoh, as leader to them; thou in the first place shalt come as the foreman, and guide to them.

2. Their association, thou and the elders of Israel, they shall accompany thee, as well as hear thee.

3. The term of their addresse, the King of Egypt, the supreme power, oppressing Israel at that time.

4. The addresse itself, thou and they shall come to him and stand before him.

5. The message from God to him, which they were to deliver. And ye shall say, &c. Which message containeth two heads.

1. A declaration of Gods appearance unto them,Ver. 18. Jehovah the God of the Hebrews hath met with us. Wherein they were to give him to understand, that they came not now upon their own heads but from the injunction of God; in this is declared.

1. The authority injoining, Jehovah the God of the Hebrewes, The name of his being and relation are again here used; the Caldee reads the God of the Jewes, but the original is Hebrewes; which note both the same people; but Hebrewes, was a contemptible name of them among the Egyptians, as in the first, and chapters foregoing, Hebrew women and one of the Hebrews children; which noted them a low despised people in Egypt, and therefore the Lord own's them by that name, the Lord God of the Hebrewes.

2. the objection which this authority imposeth the present charge, us, poor despised people.

3. The injunction, is carried in that word of meeting, Sep. read hath called us, foreignthe word is met but this meeting with them was to cal them out to his worship; God is so said to meet with creatures, when he appears to declare his will to them; as to Balam, Numb. 23.3.4.15.16. So here, Gods meeting with Moses and the rest was to declare his will, calling them out of Egypt to worship him.

2. The other part of their message was their own supplication, which they were to make unto the King, that they might answer Gods call, say to him also,Ver. 18. And now let us go, we pray thee, a journy of three dayes into the wildernes, and we will sacrifice (or that we may) to Jehovah our God. Wherein are charged on them.

1. An humble addresse by way of petition.

2. The matter of the petition, liberty to take three dayes journey into the wildernes, to Horeb, as some think.

3. The end of this journy, that we may sacrifice to Jehovah our God; according to the commandement of the Lord.

Quest. 1. Why doth Moses pretend only three dayes journey when a totall departure from Egypt was intended? Was not this deceiving?

Answer. No, but the wisdome and just proceedings of God appear in this entrance with Pharaoh.

1. God trieth him with this small request, let us go but three dayes journey; to see if so much favour might be granted p. 671to his people; if he deny this, doubtles he will deny the greater.

2. Here is no deceit in this proposal, but a plain and down-right desire is made to him for Gods sake.

3. Gods proceedings are gradual in dealing with Pharaoh about Israels deliverance & he makes small demands at first without fraud or covine, but truly to try him, and convince him of more unreasonable sin.

4, It is no deceit for Gods servants to conceal some of Gods purpose when they declare part of his will as they are commanded.

Quest. 3. Why do they desire to go into the wildernes to sacrifice?

Answ. 1. This was Gods own direction unto them. 2. It was not meet to do it in Egypt, the worke being an abomination unto them, as Chap. 8. v. 26. 3. God also would teach us to single out ourselves for his worship from Idolators.

Quest. 3. Why was this desire made for sacrificing, seeing it was deliverance from Egypt aimed at?

Answ. 1. Their deliverance was in order to worship. 2. This demand discovers Pharaoh's malignity to deny God his worship; the great soveraign. Horrid wickednes it was found, neither to worship God himself, to whom he owed all, nor to suffer Gods people to do the same. this was a great quarrel between God and Pharaoh.

We note.

D. 1. Commission for power from God to minister salvation, with promise of successe is great incouragement.

D. 2. It is Gods work to make men hear and obey the message of salvation sent unto them.

D. 3. Where God promiseth, men shall hearken, and obey the voice which bring's redemption.

D. 4. VponUpon Gods incouragement instruments and subjects of redemption must moove thereunto.

D. 5. Hearts wrought upon by God do not onelyonly hearken but concurre to use means for deliverance.

D. 6. VnderUnder Gods commission his oppressed ones shall face their great oppressours.

D. 7. Gods message must be declared to oppressours to make them yeeld.

D. 8. The Lord God own's his people under the most despised names. Hebrewes.

D. 9. Gods meeting with his people by command, and call, necessitate's them to seek their liberty.

D. 10. Humble addresse God will have his people use sometimes to their oppressours.

D. 11. Liberty is to be truly sought from men, with humility.

D. 12. God who can command all from tyrans, is pleased to order his people to beg small things.

D. 13. The smalnes of the Churches desire aggravat's the sin of oppressours in denyal.

D. 14. Wildernes service is desired by God, rather than mixtures with Egypt.

D. 15. The end of all deliverance unto the Church is Gods worship. This God requires.

D. 16. Relation to God bind's soules truly to the worship of him.

D. 17. God will have his people somtime beg of Tyrans liberty to sacrifice to him.

D. 18. Such requests are to aggravat the sin of oppressours, who deny Gods homage. Ver. 18.

2. The next successe which God foretels for his incouragement, is concerning Pharaoh and the Egyptians what issue his addresse and message shall have with them. Wherein these particulars are declared.

1. Pharaohs resistance and denial. ver. 19.

2. Gods contest with him and victory. ver. 20.

3. Israels egresse with much spoyl. ver. 21.22.

1. God tells Moses the worst, that it might not offend him afterward viz. that he must expect a denial from Pharaoh at his first attempt. Whereabout we may observe,

1. The certainty of the event upon Gods own knowledge, And I know, Ver. 19.or I am sure, as ours and the 70. — It is manifest in my sight. Onk. — Sam. Syr. Ar. I know. In this therefore note,

1. The connection of this to the former good successe of his addresse to Israel, p. 672they shall hearken, but at the same time I know it will be otherwise with Pharaoh; the worst is knit to the best.

2. The subject assuring, I even I the Lord who from everlasting to everlasting see all events.

3. The term of assurance, I know or foreknow the event which you must expect from Pharaoh, and therefore I tell you of it before, that you may not be discouraged.

2. The event itself, as to Pharaoh, That the king of Egypt will not grant you to go no not by a mighty hand or unles by a mighty hand. Ver. 19.foreignforeign Sept. — Nor suffer you to go but for a mighty fear. Onk, Ne manu quidem valida Syr. — Nisi. Sam. — Neque par manum meam fortem. Arab.

1. The subject of this denial the King of Egypt, the proud insulting tyran, with his counsel and abettors.

2. The denial, he will not grant you to go, according to your petition, no, not for three dayes.

foreign3. The aggravation of this denial, no not by a mighty hand, i. e. though I put out power and might to force him, yet he will resist my hand at first; or as the term is used it is more clearly read unles by a mighty hand, which afterward God promiseth to put forth, this is the plain and simple sense of this expression, which aggravat's his deniall, that he would contest with Gods mighty hand.

Quest. But why would God have Moses and Israel suffer this frustration?

Answer. 1. Hereby God sheweth his mind to aggravat Pharaohs sin being so kindly intreated, that he should dare so to contend with God. 2. Hereby he would exercise the faith of Moses and Israel to strive against sensible discouragements, and live upon his word.

Learn we.

D. 1. God declares the worst as well as the best that meet his servants in the way of salvation.

D. 2. It is Gods peculiar to foreknow and foretell future events. Let them tell us, &c. Isai. 19.12.

D. 3. Gods knowledge doth assure his of things to come to passe.

D. 4. God knowes what the powers of the world will do against his Church and yet he try's them.

D. 5. It is incident to worldly powers to deny the humblest request from God.

D. 6. God in his wisd m suffers earthty powers, to wrestle with his mighty hand.

D. 7. Their s…n is aggravated who ever contend with the mighty hand of God.

D. 8. The madnes of sinners is so great, that they will put Gods power to it. Ver. 19.

2. Unto the former event upon Pharaoh which might somewhat discourage Moses, God add's a further & better successe, which he promiseth, notwithstanding Pharaohs deniall and resistance; Whe…ein he foretells.

1. The work he meaneth to do in Egypt, which in general was to take vengeance of them, about which we have related.

1. The causal act,Ver. 19. And I will send out my hand. And stretching out my hand. 70. — And I will send the stroke of my strength. Onk. — And I will stretch out my hands. Syr. until I send my stroak. Ar. In this note,

1. The term connecting, And, some read it therefore, others, but, as an adversative: All may well stand; for this connection may shew, the opposition which God makes to the resistance of Pharaoh, or, the reason of Gods putting out his hand, therefore he doth it, because Pharaoh would not grant their egresse without it, if we read it copulative it note's the immediat putting forth of Gods hand, upon Pharaohs resistance, as the nearest consequent.

2. The matter connected, which is the expression of the cause, wherein concurre,

1. The agent, Iehovah Elohim, the Lord God.

2. The act, sending forth, or stretching out, which note's the effectual manifestation of God against Pharaohs opposition.

3. The object put forth (my hand) So spoken as after the manner of men, but metonymically it note's power, and to stretch out Gods hand is to put forth his power, to the uttermost to contest with Pharaoh; I will see whose hand is stronger, his or mine.

2. The effect produced, And I will smite Egypt with all my wonders, which I will do in the middst of it. Sept. Onk. Sam. Syr. Ar. Vulg, &c. same; here mark,

1. The term connecting effect to cause, most neerly,

2. The effect itself connected, wherein note,

1. The same cause proceeding, I the same.

2. The dreadful effect, set out to us.

p. 6731. By the nature of it, smiting I will smite Egypt, which note's Gods breaking King and people to peeces; it is expressed by wounding, killing, in other places; it noteth Gods severe exaction from Egypt.

2. By the meanes of this smiting (With all my wonders or marvelous works) These were all those plagues executed on Pharaoh and the Egyptians.

3. By the certainty of them, (Which I will do in the midst thereof) Wherein God assureth him, that he will work such wonders of judgment in Egypt, that proud Potentates shall feel, and tremble at his manifestation I will surely do them in the very midst of Egypt.

2. The successe of this work of God in Egypt,Ver. 20. And after that he will send you away. Sep. Sam. Onk. Syr. Ar. Vulg. same.

1. The term connecting this, And, immediatly after I have done these wonders.

2. The term of order, these wonders of judgment being first done; afterward comes the issue.

3 The successe is Israels freedome, about which observe,

1. The deliverer is Pharaoh himself, he that at first would deny their dismission.

2. The obj…ct of deliverance is Israel.

3. The act, he will send you away, and be glad to be rid of the judgements that pursue him. He will thrust you out in hast. Ver. 20.

Whence we Learn.

D. 1. God is at hand to deal with them that contend with his power.

D. 2. Gods hand put forth, will startle the arm o flesh.

D. 3. VponUpon Gods putting forth his hand to vengeance, great smitings are on enemies.

D. 4 Wonderful vengeance Gods hand giveth forth somtime to quel adversaries.

D. 5. God will certainly work wonderful plagues, where he threatens them.

D. 6. The very midst of Gods enemies shall have experience of his wonderfull plagues.

D. 7. Where grace will not prevail with wicked adversaries, force from God shall.

D. 8. Gods power put forth makes the greatest oppressors quit his people, will or nill they. He that denieth them egresse, thrusts them. out. Ver. 20.

3. The last thing wherein the successe of the embassage of Moses into Egypt is declared, is the clear and comfortable passage of them out of Egypt, whereabout God foretelleth these things to incourage him.

1. His grant of favour to them from enemies.

2. His promise of their egresse with fulnes. Ver. 21.

3. His discovery of the manner, Every woman, &c.

4. His purpose to the end of all. Ver. 22.Ver. 21.

1. The first is thus expressed, And I will grant favour to this people in the eyes of the Egyptians. I will grant the favour of this people, &c. — I will give favour to this people before the Egyptians, Sept. — I will give the people into favour, Onk.— I will make this people gracious. Syr. Sam. and Ar. to the same. Herein note,

1. The term of connection, and, this knits the following event, to the precedent; so soon as God hath made the King to yeeld, then will he incline the people to a compliance for his peoples good.

2. The matter connected is a promise of making the people of Israel gracious in Egypt, however they have bin vile. Herein note,

1. The Author Jehovah undertaking it.

2. The subject, that people, Israel owned by him.

3. The boon vouchsafed, favour in the eyes of the Egyptians who had maligned and oppress…d them.

4. The effectual causation, by the almighties gift or grant, who had all their hearts in his own hand; I will give favour unto this people from the Egyptians, or give them unto favour; they shall favour them however they have abhorred and persecuted them.

2. The second is in these words,Ver. 22. And it shall be, when ye go out, ye shall not go empty. foreign, Sept. Onk. Sam. Syr. Ar. to the same. …wo things are here promised by God to them.

1. That they shall certainly go out of Egypt by his power, & expr…sse command, ye shall surely walk, or go out from Egypt.

2. That they shall go out full fraught; it is expressed negatively by a foreign, but affirmatively it carrieth a fulnes of good, wherewith they should march out of Egypt, when it is said, ye shall not go empty, according to the promise given to Abraham. Gen. 15.14. Ver. 21,

3. The third particular note's the manner, how they shall be so filled and inriched p. 674at their depa…ture,Ver, 22. And, but, or for a woman shall aske of her neighbour, and of her that sojourneth in her house jewells of silver, and jewells of gold and garments, and ye shall put them upon your sons and upon your daughters, Sept. Onk. Syr. to the same. — A man of his neighbour, and a woman of her neighbour shall ask, Sam. — Shall borrow. Ar.

1. The terme of connection is read adversative, ye shall not go away empty, but, &c. And by some rational, For every woman, &c. and by others copulative, knitting close this word unto the former.

2. The matter connected, which notes the way of lading themselves with precious things.

1. By asking of their neighbour such things as should inrich them. In which passage.

1. The subject mentioned, a woman indefinitly read, every woman. The Samaritan read, both man and woman.

2. The act, ours read borrow, which may be gathered, but the word signifieth to aske, and so the 70 render it. And most others read it so. Now whether they did aske by borrowing, or by demanding from them who had oppressed them is a quere.

3. The object, vessells of silver, and gold, and raiment; all good things to sustain them in their way; and overplus of riches.

2. By putting on or cloathing their sons and daughters with all these good things; so that they went away clad with the riches of the Egyptians.

The fourth thing sheweth the end of Gods thus proceeding with them, And ye shall spoil the Egyptians, or Egypt; In summe this was the end of these Gods dealings, to take from them that which he had given them, and make his people execute his will in this matter.

Quest. Was this just and lawful for Israel to do?

Answ. Yes doubtlesse, for,

1. God alone is the true and proper owner of all that creatures possesse.

2. God himself commandeth them thus to ask, and demand of the Egyptians and carry away.

3. Gods ends as well as commands were just.

4. The obedience of his people therefore herein was no sin, but duty to his will.

D. 1. Gods bowing potentats and inclining people to deliver his Church go together.

D. 2. There is a grace of favour which the world may shew unto Gods Church.

D. 3. It is Gods onelyonly work to incline the hearts of enemies to favour his people.

D. 4. Favour wrought in the hearts of oppressors lets the Church go out of thrald…m.

D. 5. Fullnes as well as freedom, oppressors yeeld to Gods people at his word. Ver. 21.

D. 6. Soules shall but aske and have of their very enemies, what they will, when God inclines them.

D. 7. Gods Church is as neighbours or inmates with a wicked world for Gods set time.

D. 8. Silver and gold and jewells God makes these neighbours yeild to his people at his will.

D. 9. The sons and daughters of the Church God makes to carry away the treasures of enemies somtimes.

D, 10. At Gods command his Church shall spoil the enemies who spoiled them. Ver. 22.