An Exposition of Genesis, Exodus · Chapter 4

An Exposition of Genesis · Exodus · Chapter 4

p. 674CHAP. IV.

HErein follow to be considered as the general heads of the Chapter.

1. The remaining incouragements. Ver 1.17.

2. The events befalling after. Ver. 18.26. All this is in preparing Moses.

3. The joining of Aa…on with him who was the second instrument to be prepared. Ver. 27.28.

4. The mission and setting upon their word injoined. Ver 29. &c.

These are the heads of this Chapter, considered also as parts of the general division, and so the first head here is Gods third discourse with Moses for his incouragement.

1. He had answered him, as to his pretended insufficiency. Ch. 3. v, 11.12.

2. He had satisfied him about his name, and incouraged him to go out in it, with promise of successe with Israel, and over Egypt. Ver. 13.22.

3. The next incouragement followeth against further objection, which Moses doth make against Gods former discovery of his purpose to make Israel beleive him. Ver. 1.9. Herein we have now more especially to note,

1. The discouraging reply by Moses. Ver. 1.

p. 6752. The incouraging answear of God, Ver. 2.9.

In the former we have these particulars occurring,

Ver. 1.1. The form and manner of it; And Moses answeared and said. All read the same. Here,

1. The term connecting another objection to so full an answear, sheweth the dissatisfaction of Moses, that yet he had to reply to God, and his infirmity therein, not to acquiesce in Gods revealed promise; so hard is it to take Gods word.

2. The replier, Moses, called, incouraged, and yet not satisfied with all.

3. The manner of reply is by speech, he answeared and said, i. e. he readily returned further by discourse, as God vouchsafed.

2. The matter of the reply, which consists in a double suggestion made by him.

Ver. 1.1. Of Israels unbelief against Gods former promise, But behold they will not believe me, nor hearken to my voice. Sam. Syr. Vulg. same. — Will not obey me, Onk. — If therefore they will not believe me, nor hear my voice, &c. What shall I say to them? Sept.

1. The adversative term but, as our translators read it well, sheweth this to be objected to God.

foreign2. The term demonstrative, behold puts God upon another consideration. It is read by the 70. conditional, if they will not believe me, and thereupon, they adde what then shall I say to them? But that is not in the Hebrew, and therefore the objection is positive, behold they will not, &c. Jer. 3.1.

3. The matter thus objected, They will not believe me nor hearken to my voice. This is a hard speech when God had said they shall hearken to thy voice. Ch. 3. v. 18. yet, thus sense prevailes to make him weak in faith, while he pretend's others would not believe God by him, here then is his pretended strait yet to stop him.

1. That whatever he saith, Israel will not believe him, that is, give credit to his word, which he should speak in Gods name.

2. That they will not so much as hear him to be obedient to him, or perswaded by him.

Ver. 1.2. Of the reason of it, For they will say, Jehovah hath not appeared unto thee. The readings do agree. Here we have a reason suggested by Moses, to ground his objection thereon, they will not believe me, for they will say Jehovah hath not bin seen by thee.

1. He positively asserts their reasoning, For they will say thus, notwithstanding God hath promised to over power them that they should believe.

2. He expresseth what they will reply for their not believing, that Jehovah hath not appeared to him nor given him any such commission. This his thoughts run upon; however he had not the keeping of their hearts, but God. Wherein he supposeth,

1. That the name of Jehovah would not be trusted.

2. That his appearance unto Moses about this busines would not be credited by them, therefore he concludes to what purpose should I go to them?

Quest. How could Moses know this, or was it well that he should put this block in the way of his obedience?

Answer. 1. It is conceived by some, that he spake onelyonly conditionally as the 70. if they do say so, what shall I say to them? 2. If positively understood, he could not certainly know so much; but it was suggested to him by his own sense and fears; he supposed they would refuse him upon such an account; and likely upon their rejecting him when he was in his prosperity in Egypt. 3. The action in objecting God doth not expressely reproove, yet doubtles it had its rise from unbeliefe; and therefore to be charged on the infirmity of faith, however God vouchsafeth gracioussly to answer it; and hereupon takes occasion to confirm his authority in the hand of Moses by his mighty works.

We conclude hence.

D. 1. Dissatisfaction is incident to good soules in difficulties, after Gods full satisfaction given to them.

D. 2. God permitting, souls backward to Gods hard works, are apt to be objecting,

D. 3. Infirmity of faith may make men suggest things contrary to the promise of God.

D. 4. Soules may taxe others with unbelief, and be such unbelievers themselves.

D. 5. Obstinacy experienced among creatures may make Gods ministers despair of successe.

D. 6. It is incident with sinners to deny Gods appearances to his instruments.

D. 7. Gods ministers are apt to apprehend such denials for discouragement to Gods work. Ver. 1.

p. 6762. Now followeth Gods incouraging answear unto Moses, the summe whereof is, that he would procure faith unto him from Israel, by his miracles which should be done by Moses in their sight. He instanceth in 3 from Ver 2. to Ver. 9. The two former are mostly demonstrative, the last seemeth also to be vindictive.

1. The miracle of his rod changed. Ver. 2.5.

2. The miracle of his hand diseased and cured. Ver. 6.78.

3. The miracle of turning water into blood, Ver. 9.

In the first these particulars are observable.

1. The preface or preparation unto the first signe or miracle. Ver. 2 and that is made,

Ver. 2.1. By Gods question to Moses, And Jehovah said unto him, what is that in thy hand? Sept. Sam. Syr. same. —What is that which thou holdest? Onk. — He said to him for warning, &c. Ar. here note,

1. The term connecting which sheweth that the Lord is not weary of satisfying Moses; therefore he joineth further incouragement.

2. The subject answearing, Jehovah the eternal God, he saith, what followeth in favour unto Moses, though he had cause to be displeased with him.

Ver. 1.3. The question itself, What is that in thy hand? It is not a question of one ignorant or doubting, God knew what it was, but of one teaching and preparing a creature unto further comprehension of the good will and power of God, to make him note what he had with him, and what God would do with it and by it.

2. By the answer of Moses, And he said a Rod or staffe, such as shepheards used to have. Sept. Onk. Sam. Syr. Ar. the same. In the answear is a plain return to God, that it was a poor staffe and nothing els, an unlikely instrument to do any great things. This God would shew Moses for preparing him unto the future signe.

Note hence.

D. 1. God is not angry for the infirmity of his in objecting, but hastens to heal it.

D. 2. God questioneth his people somtimes, not to know of them, but to teach them.

D. 3. God by making creatures sensible of their poor hand instruments prepares to shew them his power. Ver. 2.

2. The exhibition of the signe itself. Ver. 3.4. Here observe,

1. A double command from God.

2. A double obedience by Moses. And both these orderly following each other. There are three events of both.

1. The first command to Moses is this. And he said cast it on the ground. Ver. 3.All readings agree: after God had prepared him by his question, he now orders him to do somthing in tendency to the signe, which he was about to give, and it is no more but to throw his staffe upon the ground.

2. The obedient return of Moses,Ver. 3. And he cast it on the ground. All readings are the same. This carrieth no difficulty in it; only expresseth the obedience of Moses unto Gods command.

3. The event, which was twofold.

1. Upon the Rod,Ver. 3. and it was for a serpent or it became a serpent, or it was turned into a serpent. All readings herein agree. The termes are not difficult.

The subject here is the Rod or staffe.

The attribute is the serpent.

The connection is by a verb substantive which notes the transubstantiation of it into a serpent, so it is said, It was turned into a serpent. Ex. 7.15. To a dragon. Ex. 7. Ver 9.

2. Upon Moses.Ver. 3. And Moses fled from before it. All readings agree, from the face of it.

1. The subject affected, Moses, who had the rod in his hand before, and walked with it.

2. The affection, Fear, which made him fly, he started at such a change and fled from such a creature, though it were but his own rod.

3. The object or cause affecting, the rod made now a serpent, the form was terrible to him, as mans nature abhorres such creatures. Ver. 3.

2. The next command is thus expressed. And Iehovah said unto Moses; Ver. 4.put forth thy hand, and take it by the tail, or catch its tail. All readings agree.

1. The authority commanding is Iehovah.

2. The subject commanded, Moses.

3. The command itself is double.

1. To extend his hand, and therefore to draw nigh after he had fled away, and not to be afraid of this change.

2. To take the new-made serpent by the taile; it was a hard work for a fearful man, especially considering the poisonous effect that might follow.

4. The return of Moses to this command is obedience,Ver. 4. And he put forth his hand and caught it. All readings are to the same. Herein,

1. The subject, Moses, who was commanded.

2. The return which is obedience in two acts,

1. He put forth his hand.

2. He caught it.

5. The event. And it was for a Rod p. 677in his hand or It became a Rod in his hand. All readings agree.

In this is another act of transubstantiation, turning a living creature into a sticke, as was the turning of Lots wife into a pillar of salt. In both these God sheweth the first signe that he will give Moses to do for procuring credit to his call from God.

Quest. Was this a true serpent or a phansy?

Answ. Doubtles it was truly such in nature, and truly turned into a sticke again: The reason is undeniable.

1. The God of truth maketh no lying wonders.

2. In Gods signes all changes have bin experimented to be true; as it was the best wine made of water by the power of God.

3. This distinguisheth between Gods works and the Devils; as will appear when we come to the sorcerers works.

Quest. What did this signe import?

Answ. 1. Some give vain conjectures and ridiculous, not worth naming. 2. Others pious conceits; that the same instrument should be a support to Moses and Israel as a staffe should be terrible to Pharaoh as a serpent; this is of good use. 3. Yet no certainty in these; but the main sense is, that it was to be a miracle adjoined to the commission of Moses, and by it Israel was to be convinced of his call, before he came to shew it unto Pharaoh; this was Gods intent in doing it as appears in the next Ver. 4.

3. The end of this signe exhibited followeth,Ver. 5. That they may believe that Iehovah, the God of their Fathers, the God of Abraham, the God of Isaac, and the God of Iacob, hath appeared unto thee or hath been seen by thee. All readings agree.

This reason is brought in somthing abruptly, and yet no lesse forceably, for it is full to the objection, Moses had said, that Israel would not believe that God appeared to him; God sheweth what signe he should give them to proove the truth of his call. As if he had said, do this, that they may believe, &c.

In this end proposed are seriously to be noted.

1. The subjects aimed at for good, which is Israel.

2. The duty aimed at for their good. Wherein mark.

1. The object proposed, which is the appearance of God to Moses for this call, and herein.

1. The subject appearing, God as here described in relation, which was opened before.

2. The apparition, which was Gods visible discovery of himself in the bush to call him.

2. The act, which was to believe, or to receive as undoubted truth, that God so appeared to him; and sent him upon this worke of Israels deliverance from Egypt.

Quest. What force have such signes to work faith?

Answ. 1. No physical influence to beget faith in any. 2. A moral efficacy they have, to perswade that the truth is from God, which these works do testify, and that none can do them but God; therefore men are left inexcusable, if after these they do not believe, If I had not done the works, &c. Joh. 15.24.

Learn we.

D. 1. God followeth expostulations with resolutions to satisfy the soules of his servants troubled.

D. 2. Gods almighty power may be tried in small things, even about a Rod.

D. 3. Gods commands in smallest things are to be obeyed by his servants.

D. 4. When God commandeth small things he worketh miracles to confirm them.

D. 5. True transubstantiation of creatures into mutual natures is Gods work. This was to make a sticke a serpent, and è converso.

D. 6. Gods miracles may be terrible to his servants, when intended to be comfortable.

D. 7. Sense working upon Gods terrible signes makes men fly. Ver. 3.

D. 8. Faith in Gods word dares meddle which the most terrible signes from God.

D. 9. God can make staves serpents and serpents staves, terrours to enemies, and supports to his own. Ver. 4.

D. 10. Miracles are given by God to turn from unbelief to faith in G ds word.

D. 11. True miracles are the only work of the true God, the God of Abraham.

D. 12. Gods appearance is eminent to them by whom he worketh true miracles. Ver. 5.

p. 6782. The next signe or Miracle, which God sheweth to Moses, by which faith should be procured to his message, is upon his own hand, which was first diseased and then healed, and both in a strange prodigious way. Ver. 6.7.8. Wherein occurre these particulars,

1. The sign itself. Ver. 6.7.

2. The use of it. Ver. 8.

In the first of these we have.

1, Gods command doubled. Ver. 6.7.

2. The obedience of Moses doubled. Ver. 6.7.

3. The signal event doubled. Ver. 6.7.

2. The end or use of this event declared. Ver. 8.

1. Gods first command, &c. We have. Ver. 6.Ver. 6. And therein.

1. The additional preface, And Jehovah said furthermore unto him. Readings agree.

1. The term of connection adde's this dignation of another signe to answear the former objection, one act of grace is knit unto another.

2. The matter connected, Gods further discovery of his good will to Moses, Iehovah said.

3. The term of continuation. Further more again.

Ver. 6.2. Gods command, Bring in now thy hand into thy bosom. All readings agree in this. There is no obscurity in terms. It is Gods expresse command to Moses to put his own hand into his own bosome, being intended thereby to shew him more of his power.

3. The obedience of Moses is expressed, And he brought his hand into his bosom and brought it out. Ver. 6.readings herein agree. Two expressions note his obedience here.

1. His puting in of his hand into his bosom.

2. His taking it out of his bosom again, and both doubtbles upon Gods word.

Ver. 6.4. The event hereupon evidenced, And behold his hand was leprous as snow, Sept. Sam. Syr. the same. — White as snow. Onk. Ar. Here, in the first prodigious work consider.

1. The note of demonstration Behold, it is pointed out.

2. The matter demonstrated in the event effected.

1. A sound hand put into a sound bosom.

2. this hand in a moment made leprous and with such a leprosy as in itself was incurable by men; it was by the leprosy made as white as snow, which noteth a bloodles and a spiritles condition, and it was no other but as a dead hand. This leprosy is written of Levit. 13.23. &c. Ver. 6.

2. The next part of the signe is given.

1. The command of God to Moses repeated.Ver. 7. And he said return thy hand into thy bosom. All readings agree. The words are plain. It is Gods command unto Moses once more to put his leprous hand into his bosom, having somthing more of his power to discover unto him.

2. The obedience of Moses repeated, And he returned his hand into his bosom, and took it out of his bosom. Herein Moses objected God.

1. In returning his hand into the same place.

2. In taking it out again at Gods word.

3. The event hereupon, which did compleat this signe, And behold it was turmed as his flesh. Onk. Sam. Syr. to the same. It was restored into the colour of his flesh. Sept. werein we may note,

1. The note of demonstration pointing out this part of the signe.

2. The matter demonstrated, which is another prodigious change, wherein,

1. The subject is a leprous hand.

2. The change of it from what it was, it was turned, that is, from its leprous condition.

3. The term unto which it was changed, and that is into the same healthfull state with his own body, Ver. 7.

2. The use or end of this signe followeth in the next verse, wherein we have,

1. Somthing supposed,Ver. 8. And It shall come to passe, or It shall be if they will not believe thee nor hearken to the voice of the first signe, All readings agree to the same sense. Herein is supposed an opposition in them to believe which Moses was ready to object; they will not believe though my staffe be made a Serpent, suppose that saith God.

1. That they will not believe thee.

2. That they will not hearken to the voice of the former miracle.

2. Somthing affected, They will believe the voice of the latter signe, — Of the second. Sept. Ar. Sam. Syr. Onk. same. Wherein God promiseth that all his miracles shall not be in vain, but that by the latter, if not by the former, souls shall be over-powred, and made to see the truth of Gods message to them, that they shall by faith embrace it to salvation. Ver. 8.

Quest. What did this miracle of diseasing and healing the hand of Moses signify?

Answ. 1. There are many vain conceits of his hand leprous, and his hand healed, to note many things which never were intended. 2. It is piously conjectured, that thereby he would teach Moses that though he were never so base and weak in himself, yet that God who calleth things that are not, as if they were, would and could make him by his word, though he were as incurably leprous yet to live, and to be mighty for his work. Some also thinke that it was p. 679to keep him humble in his imployment, that he might not be puffed up as if the Miracles were done by his hand. These are conjectures only. 3. The proper signification is the intent of a miracle, and that is as a second means to command faith in Moses to trust God, who can smite and heal, and to work faith in them to Gods word, unto whom he was sent to shew these wonders. And this sense God giveth himself. Ver. 8.

D. 1. God at his own pleasure giveth signe to signe to help the weaknes of faith; but not so alwayes.

D. 2. God somtimes commands his servants in order to disease and try them.

D. 3. Such commands are readily to be obeyed by Gods people. So Moses did.

D. 4. VponUpon such obedience God somtime sheweth his servants bitter diseases.

D. 5. Sudden change from soundnes to leprosy is Gods miracle. Ver. 6.

D. 6. After trial God commands his servants again in order to healing.

D. 7. Obedience must be acted to see the good of such commands.

D. 8. God answears the obedience of his servants with wonderful healing.

D. 9. It is Gods prerogative alone to disease and heal his creatures miraculously by his word. Ver. 7.

D. 10. Miracles at first may misse of their end and not persuade men to faith.

D. 11. Second miracles may do that which former did not effect.

D. 12. Gods word and promise alone can make miracles themselves effectual means of faith.

D. 13. Miracles have voices which should command faith and obedience. Ver. 8.

3. The last signe or miracle now followeth, whereby God will perswade Israel to believe that God appeared to Moses, and had sent him to deliver them. Ver. 9. Wherein we have,

1. A supposition of the ineffectualnes of the two former signes, that notwithstanding both of them yet Israel might not believe.Ver. 9. And it shall be if they will not believe also these two former signes, and will not obey thy voice — Believe thee. 70. — Obey thee. Onk. But if it happen, that they do not believe also, &c. Sam. Syr. and Ar. to the same purpose. There is no diffculty in the words. You may note

1. The term of connection knitting this to the former, God abounds in goodnes to satisfy the doubts of his poor servants.

2. The matter connected, which is a supposition which Moses might be ready to object, and it is twofold.

1. Of Israels infidelity concerning the two precedent signes, it may be, they will not believe for both these wonders.

2. Of their disobedience, they will not hearken to my voice notwithstanding; suppose all this will be so. God thus yeilds to his infirmity.

2. An injunction together with a promise of inabling him to shew a third signe more terrible; this was not only to be demonstrative but vindictive upon the Egyptians. Herein observe.

1. The command of God, That or then thou shalt take of the waters of the river and poure upon the dry land. Ver. 9.Sep. Onk. Sam. Syr. the same. — Take of the water of Nilus. Ar. herein may be noted,

1. The connection of this word to the former doubt.

2. The injunction unto two acts.

1. To take of the water of the river; of any river Junius. Others,foreign of the river of Egypt Nilus where this was afterward executed; but the general notion here is best.

2. Thou shalt poure upon the dry, that is, the earth. This is all commanded.

2. The event promised, And the waters which thou takest out of the river shall be, Ver. 9.even they shall be into blood upon the dry ground. The whole is a miraculous transmutation, wherein note,

1. The subject of it, the waters specified, even these which thou takest out of the river.

2. The term of this change, blood, true blood.

3. The change itself, transubstantiation in the verb substantive doubled, they shall be, even they shall be, into blood, that is turned, into the substance of blood.

4. The place of this change, upon the dry ground.

Quest. Was the signe done in present, or was it onelyonly before Pharaoh as we read, Ch. 7.19.

p. 680Answ. 1. It is doubtful whether any water were in the place where now Moses stood. 2. The signe spoken of was to work faith in Israel. 3. The signe was shewed unto Israel, before Moses went unto Pharaoh. Ch. 4. v. 30. 4. It was not the same, with that of turning the rivers into blood, for this was done on the dry land, but that was in all places of waters: yet this was an instance of what God would and could do in that.

Quest. What was the main scope of this signe?

Answ. 1. To confirm the call of Moses with the rest foregoing. 2. To shew some terriblenes of judgment in turning an element of nourishment into an instrument of death. 3. It may be also to recompense their sin in destroying the Hebrew infants in the waters.

Hence we collect.

D. 1. God trebleth his indulgence to help the infirmities of his servants.

D. 2. It is incident unto sinful men to mistrust the wonders of God.

D. 3. Such incredulity may discourage Gods wonder-working instruments in their work.

D. 4. God knoweth this evil of men, and grants it may be so, but not approves it.

D. 5. God work's not onelyonly strange but terrible signes to make sinners believe.

D. 6. When God giveth forth his word, water shall blood the land, not water it.

D. 7. When waters are made blood-guilty they are justly turned into blood.

D. 8. Signes demonstrative of Gods power unto his servants are vindictive unto his enemies. Ver. 8.

4. A further incouragement of Moses to his work, we have. Ver. 10.11.12. Wherein note,

1. A further objection made by Moses against the undertaking of the work unto which God called him. Ver. 10.

2. Gods satisfactory answear to him. Ver. 11.12.

1. The objection of Moses occurreth, wherein observe,

Ver. 10.1. His onset again, And Moses said to Jehovah. — To the Lord, Sept. Before the Lord. Onk. — Unto the Lord. Ar. we have here,

1. The term connecting another objection.

2. The person objecting, Moses.

3. The person to whom, Jehovah.

4. The manner of it, by speech.

2. The matter of his objection expressed two wayes.

1. Negatively, For me, Ver. 10.O my Lord, I am not a man of words, either from yesterday or from the third day, or from the time that thou hast spoken to thy servant. — I pray thee, O Lord, I am not well spoken or eloquent, &c. Sept. Onk. same. so Sam. Syr. Ar. to the same purpose.

This objection is from his want of words that he was no good spokes-man, and what should he do to deliver his message to the King? to this porpose he replieth.

1. The object of his reply, is his Lord.

2. The subject of the complaint is himself. As in me.

3. The complaint he maketh, and that is that he had not the faculty of speech.

1. Expressely denying it, I am not a man of words, a man of lips, a talker, Job. 11.2. I have no voluble tongue to bespeake the Majesty of Princes, I am not eloquent. So the mighty man is a man of arm. Job. 22.8.

2. Gradually complaining in three expressions.

1. Not since yesterday.

2. Not from the third day.

3. Not from the time that God appeared to speak with him: that is, neither by nature, nor education, nor infusion of such a gift from God.

2. Affirmatively,Ver. 10. But I am heavy in mouth and heavy in tongue. Sam. same. Syr. to it. — Heavy of speech, and of a deep tongue, that is, hard to speak.— Onk. slow. — Ar. Of a slow vile or stammering voice. foreign,foreign Sept. The word in the original, is heavy of mouth, and heavy of tongue; that signifieth in our speech, infirmity of speaking, unaptnes to expresse himself unto men of place and parts so as to be accepted by them; he doth, in short, assert himself, to be a weak man as to expressing of himself, and therefore unfit to be such an embassadour from heaven, to a great potentate and mighty persecutor.

Quest. Was Moses indeed slow of speech, or was it not an excuse? Why els doth the Spirit say, he was mighty in word and deed, Act. 7.21.

Answ. 1. It was no untruth, Moses might naturally be slow of speech, for God seems to grant it in his answear. 2. It was yet doubtles his infirmity to urge this against his undertaking Gods work. 3. The expression of Stephan p. 681doth not impeach this, for mightines in word there, was not in volubility of speech, but in efficacy of it, when he spake, in the name of God, and the worke was done: you have the sense.

Learn the result of it in these truths.

D. 1. Infirmity of faith maketh Gods called ones to object many times against his will.

D. 2. Miracles sometimes will not silence such objections of fearful doubting soules.

D. 3. Vnwilling soules for Gods work are apt to plead real infirmities for excuse.

D. 4. Such pleading of weak Saints is yet with application to God as their Lord.

D. 5. Weaknes of faith, will urge against Gods call, not only self insufficiency, but Gods not supplying.

D. 6. Infirmity in speech may be an argument as to men, though none unto God, to hinder his work.

D. 7. Good soules are apt to sit down under such discouragements and deny Gods call. Ver. 10.

2. Gods answear followeth to take off this discouragement from Moses. Ver. 11.12. Wherein are,

1. Gods check by expostulation. V. 11.

2. Gods injunction with promise. Ver. 12.

Ver. 11.In the former occurre to observation,

1. The preface. And Jehovah said unto him. — The Lord said unto Moses. Sept. Readings agree. The termes here are plain, and easy to know.

1. The term of connection sheweth the close return of God to the objection of Moses.

2. The Replier, Jehovah.

3. The party to whom, Moses.

4. The reply i…self, he said, as followeth.

2. The answear in a double expostulation.

Ver. 11.1. Who put the mouth to man, or who put the dumb or deafe, or the open eye or the blind. Onk. & Sam. same.—The first man: Ben Uz. — Who gave the mouth to man, who made the dumb and deaf, the seeing and blind? Sept. — Who made, &c. yr. —Who created pronunciation, &c. Ar. All to the same purpose.

This question puts Moses upon inquiry and consideration of the great creatour and former of all parts, powers, and faculties of men, that when he complaines upon his defects, he might consider there was a way to supply them, and not to despond by reason of them.

1. The scope of the question, is to stop the objection of Moses; do you want a tongue or a mouth? pray consider who made them.

2. The matter of the quere is in the letter about the position or instruction of mans mouth and faculties;foreign which notion of putting is emphatical, and carryeth in it these things.

1. Creation or forming of the mouth to its special office, as well as the ear or eyes.

2. The fitting or framing them to act according to their created natures.

3. The ordering or determining of them either unto effect or defect; who sets the mouth to speake or to be mute, or the ear to be deaf or hearing, or the eye to be blind or seeing who order's and effect's this in man, consider, and tell me Moses.

2. The next question resolves the former, Have not I Jehovah? Ver. 11.All readings to the same. — Have not I the Lord God? Sept. Am not I God the creatour of them?

2. This question must be resolved affirmatively, I Jehovah have set the mouth in man, &c. And if I be he, who now call thee to go and deliver Israel out of Egypt; doest thou stop for want of a mouth or tongue, seeing it is in my hand to create and order them? thus the Lord gently reprooveth him. Ver. 11.

2. After this check he incourageth him to obey his call, and make no more delay, and that,

1. By his injunction repeated,Ver. 12. And now goe, All readings agree. — Go on, vulg. Herein God shakes him out of his delayes, and straitly chargeth him; stand not upon those frivolous objections, but considering who calleth you, and who it is that giveth the mouth to man, it is I Jehovah, go therefore at my word, tarry not.

2. By his promise added,Ver. 12. And I will be with thy mouth, and I will teach thee what thou shalt speak, And I will open thy mouth, and instruct thee what thou shalt say. Sept. — My word shall be in thy mouth. Onk, Syr, Sam. Ar. to the same with the Hebrew. All tend to the same purpose, herein are pomised,

1. Gods presence with his person, and specially with his mouth, of which he complained,

2. Gods influence in suggesting, nstructing, inabling his tongue to speake: now who can resist the mouth wherein God is, and speaketh, such a promise we have from p. 682Christ. Matth. 10.19.20. Mark. 13.11. Luk. 12.11.12. Thus God labours with a fearfull infirm creature to raise him from discouragement, and set him to his work. Ver. 12.

Quest. How is God said to make the dumb? &c.

Answ. 1. That it is only his prerogative, & power to do it, he opens and shuts mans mouth, &c. 2. That where-ever he shuts he doth it justly. 3. That graciously and for tryal he exerciseth this power upon some for his glory as on Zechariah; (the end expressely mentioned in the case of the man born blind.) Luk 1. Ioh. 9.

Quest. What is carried in Gods presence and influence upon mans mouth?

Answer. 1. The gift of wisdom, which orders words. 2. The gift of utterance to declare them. 3. The almighty efficacy of both.

Learn we hence.

D. 1. Jehovah indulgeth his weak servants to object, that he may multiply satisfaction to their doubts.

D. 2. God teacheth and checketh his servants sometimes by questioning with them.

D. 3. Mans mouth and use of it is from him, it is not of himself.

D. 4. Defects of speech and senses are incident unto some among men.

D. 5. Perfections and defects in all faculties are the works of God. Isai. 35.56.

D. 6. God alone put's or sets all these events, and none can change them. Ver. 11.

D. 7. Gods injunction of duty, justly followeth his satisfaction to doubts.

D. 8. Mans drawing back from duty puts God upon new injunctions to them. Go he must.

D. 9. Gods promise of presence and influence backs his injunctions strongly to his servants.

D. 10. The mouth where God is and which he instructs; is mighty in the word of wisdom. Ver. 12.

5. The last incouragement given unto Moses for his great undertaking is to be observed in Ver. 13.14.15.16.17. Wherein note.

1. The last repulse of Moses wherein he would utterly shun Gods call. Ver. 13.Ver. 13. And he said, for me, O Lord, oh my Lord or I pray thee, O Lord, send, I pray thee by the hand thou shouldest send, or of him whom thou wilt send. — I pray thee Lord chuse one mighty whom thou wilt send, Sept. — Send now by the hand of him who is worthy to be sent. Onk. — Send whom thou wilt send. Ar. — By him whom thou wilt send. Syr. By the hand of him whom thou wilt send.

In this reply we have observable,

1. The connection to Gods former incouragement, and he said, that is, Moses, notwithstanding God had answeared him fully to all his objections, and had promised him also wisdom, power and abilities for discharge of his call, yet Moses staggering in faith replieth at last, with a plain shift, and desired for all Gods encouragements to be excused from the undertaking; so his carnal sense and unbelief oppose all Gods appearances and promises to him, notwithstanding all, yet Moses thus bespeak's God.

2. The reply connected is a plain putting of the work from himself, being unwilling to be imployed in it, though the most honorable service that God could assigne unto him. In the reply note expressed,

1. The manner of it, by humble addresse, I pray thee, O Lord, or as for me, O Lord, I pray thee. so the term.foreign — is read by some as a pronowne, by others as an interjection, both wayes it notes yet an humble addresse of Moses to God though his reply were bad.

2. The matter of it which is a request of excuse, send by the hand thou shouldest send, wherein we have to observe.

1. His request explicit, that God would send some other fitter instrument about this great work, that might manage it for Israels deliverance.

2. His request implied, send not me, let me, I pray thee, be excused from this heavy undertaking.

Quest. What is meant by the explicit request?

Answ. 1. By the hand synecdochically is meant the man the instrument of this deliverance. 2. By sending that or him whom God should or would, notes plainly any man els whom God should think fit, so he might be spared; some apply it to the Messiah, as if Moses would now have God send him; but it hath no sound reason in it, the summe is, excuse me, and send by whom you will, thus Moses resisteth still. Let the message be sent by Phineas. Ben. Uz.

Quest. Did Moses sin in this request?

Answ. It is apparant that he did sin.

1. In disobeying Gods call.

2. In not believing Gods promise.

p. 6833. In provoking God to anger, however God remember mercy, and deal kindly with him in his answer to his last excuse.

Learn we hence.

D. 1. Vnbelief hath still some thing to oppose against Gods call and promise unto his work. It is never satisfied.

D. 2. Infirmity of faith in Saints doth not keep them from humble addresse to God, though it grieve him.

D. 3. Weaknes of faith is willing to avoid difficulty of work.

D. 4. Hands or instruments God doth make use of to bring about his own work.

D. 5. Infirm believers are ready to put of Gods work to any from themselves.

D. 6. The weak in faith would yet have them to be of Gods sending that shall be employ'd for saving his Church. Ver. 13.

2. The return of God to this excuse of Moses. Wherein we have to note,

Ver. 14.1. Gods resentment of this reply, And the Anger of the Lord of Jehovah was kindled against Moses.—The fury of the Lord was angry against Moses. — Onk. Syr. Ar. God being angry with anger, Sept. — Burned. Sam. In which are,

1. The term of connection, closeth this affection of God with the excuse of Moses, God had born with him all this while, and answeared all his objections, & promised sufficiency for his work; but all perswades not Moses, now therefore God carrieth himself in another manner to him.

2. The affection discovered, or the expression of something represented by it, The fury of Jehovah burned, or was hot or angry against Moses. This is spoken after the manner of men, and it notes Gods aversnes and opposition to the wayward carriage of Moses; and now he did as it were change his countenance, and frown upon him, yet not as an enemy, but a displeased father, seeking the childs amendment, but severely testifying against its sin. The same phrase therefore doth not alwayes note the burning wrath of God against the wicked but sometimes severe chastenings also of his own when their wayes & works displease him.

2. Gods incouragement to him, notwithstanding his put off; and that is given two wayes.

1. In providing an associate in this work with him. Ver. 14.15.16.

2. By appointing a signal of working wonders. Ver. 17.

In the former we have to observe.

1. Gods pointing out the man for his companion in the work. Ver. 14. wherein three things,

1. Gods determination of the person, expressed by expostulation, Do not I know, Ver. 14.Aaron the Levite thy brother, that speaking he shall speak? So it is read to the letter, without supply of any thing to make up the sense. Our translators read, Is not Aaron the Levit thy brother I know, &c. But then the verb substantive must be supplyed, which otherwise need not, Do not I know, &c: Geneva. — Behold is not Aaron the Levite thy brother? I know, &c. Sept. — Aaron the Levit is thy brother, is it not known before me? &c. Onk. positive. Syr. Ar. same with 70. Sam. with Hebr.

1. The cause determining this person is Gods konwledge of the person, do not I know? or have not I known? i. e. Foreknown, ordered, determined & approved.

2. The person known and determined set out.

1. By his name, Aaron, well known to Moses.

2. By his tribe, the Levite, the same with Moses.

3. By his relation, thine own brother. A man therefore most familiar with thee, and fit to joine with thee in the worke to which I call thee.

3. The work known and determined, which was that he speaking could speak, that is freely and fully to the purpose for which God sent Moses, and this is further added to answer the former objection; that if Moses would not trust God for a tongue to himself he should have a tongue by another creature of his a neer relation.

2. Gods prediction to Moses about him, twofold.Ver. 14.

1. Of comming to meete him, And also behold he cometh forth to meet thee. Sept. Onk. Sam. Syr. Ar. the same. Here.

1. The term of demonstration connected, And also behold. God did not onelyonly know and determine him, but had shewed him of his appearance to Moses, and mooved him upon the same account to join in his work.

2. His motion demonstrated. He is now comming forth, and setting on towards thee.

3. The end of his motion foretold, and that is to meet with Moses, and join with him in the work.

p. 6842. Of his rejoicing in seeing Moses come about this work, And he shall see thee and be glad in his heart. Onkel. Sam. Syr. same. — Seeing thee he shall rejoice in himself. Septuag. Ar. Wherein we may note.

1. Aarons sight of Moses unto mutual embracings and injoyments.

2. Aarons readines and gladnes of heart unto the work; which somthing seemes to check the dulnes and backwardnes of Moses. He will be glad to see thee come about Israels deliverance, and rejoice to help thee, and thou art putting of the work, though I call thee. Ver. 14.

3. Gods distinction of their work, in the joint carrying on of Israels deliverance, wherein note,

Ver. 15.1. The work imposed upon Moses, And thou shalt speak to him, and shalt put the words into his mouth. Onk. Sam. same. — Thou shalt give my words, &c. Septuagint. Syr. — Speake and put this work, &c. Ar.— Put my words. Vulg. Herein we may note,

1. The authority impowring, Jehovah.

2. The person impowred, Moses, thou.

3, The subject over whom he is impowred, Aaron, and his mouth and tongue.

4. The power itself speaking, and putting words into his mouth, where God maketh Moses to be supreme, as the mind and understanding, and Aaron as the mouth or instrument of making known what the mind suggests; or rather higher, as one from God informing the mind, or teaching.Ver. 15.

2. The work assumed by God himself, And I will be with thy mouth and with his mouth, and I will teach you what you shall do. Sam. Syr. same. — With thy speech. Ar. — I will open thy mouth and his mouth, will instruct you, &c. Sept, — My word shall be with thy mouth, and with his mouth, &c. Onk.

1. The undertaker Jehovah himself.

2. The undertaking, to be in the mouth of Moses and Aaron by his presence and influence.

3. The effect of it, I will teach you, or make you instructed for all that you shall do. All the words and works of both of you shall be of my framing. Ver. 15.

3. The work laid upon Aaron, And he shall speak for thee to the people. Ver. 16.Sept. Onk. Sam. Syr. Ar. to the same. This defect Moses complained of, and God had promised to supply it in himself, to make him a good spokesman; but he not believing, God appoint's that work for Aaaron, where you may note,

1. The promiser Jehovah.

2. The subject of the promise. Aaron.

3. The matter promised, speaking and clearly declaring all matters revealed to the people, to make them understand.

4. The subject for whom this is promised Moses, who was discouraged by his own slownes of speech. He shall speak forth.

4. The confirmation of this order between Moses and Aaron,Vet. 16, by doubling each promise to both.

1. Concerning Aaron, And he shall be, he shall be to thee for a mouth. Sam. same. — He shall be thy mouth, Sept. He shall be thy interpreter. Onk. Syr. Ar. This is no more but what was said before, only it is confirmed by doubling.

1. The subject spoken of, Aaron.

2. The use attributed to him, was to be a mouth to Moses, to speake his mind.

3. The certainty of promise is in the doubled expression, he shall be, Ver. 16.he shall be.

2. Concerning Moses, And thou shalt be to him for a God. Sam. Syr. same. — Thou shalt be to him in things pertaining to God. Sept. — To him for a Prince. Onk. a Lord. Ar.

1. The subject here concerned is Moses.

2. The place assigned him in this work is under the notion of God; which is applied to chief Magistrats in the Church; and so here, but with more eminent stamp of Gods glory on Moses.

3. The certainty of it, thou shalt be.

Whence we conclude.

D. 1. Multiplied oppositions to Gods call may provoke God to be angry with his servants.

D. 2. When Gods promises and reasons cannot perswade, Gods anger drives of his servants from their excuses.

D. 3. God may be very angry with the sins of his servants, though well pleased with their persons.

D. 4. When one refuseth Gods work in redeeming his Church, he knoweth others to use for it.

D. 5. God indulgeth the weaknes of his instruments to give associats, when they decline to go alone.

D. 6 Gods knowledge of persons, relations and conditions, put them in a capacity to do his work.

D. 7. Gods knowledge determin's to p. 685one eminency of speech, and not to another.

D. 8. God mooveth the hearts of instruments somtimes to the same work, when they are in remote places.

D. 9. Some hearts are more ready to moove about Gods work then others.

D. 10. Providence mooveth instruments to meete, for carrying on his work, when they are at disstance.

D. 11. Creature meetings and injoiments God appoints, to incourage to his work of saving.

D. 12. God useth the gladnes and cheerfullnes of some, to help on the deadnes of others in his work. Ver. 14.

D. 13. God maketh one instrument to superintend and instruct others for his work.

D. 14. God himself superintends all instruments, is with them, and teacheth them their work. Ver. 15.

D. 15. Some instruments for saving his Church God useth for speaking his mind.

D. 16. Several works are designed of God to several instruments for delivering his Church.

D. 17. Some God appoint's as mouths and interpreters, and they shall be such.

D. 18. Some Jehovah makes as Gods in dominion and rule, and they must guide the rest.

D. 19. Gods own name is put upon instruments of salvation, to dignify them. They are as Gods.

D. 20. It is Gods part to give oracles, & his ministers to declare them. So God sets Moses in authority above Aaron. Ver 16.

2. The next part of Gods last incouragement of Moses, is the appointing him a signal of doing miracles to procure faith. Ver. 17.Ver, 17. And this rod thou shalt take in thy hand wherewith thou shalt do the signes. Onk. same. — This rod that was turned into a serpent thou shalt take, &c. 70 — Wherewith thou hast done signes. Sam. but the verb is future. — Prodigies. — That thou majest work signes, Syr. Herein we have two things to note,

1. An injunction, and this thy rod thou shalt take in thy hand, in which passage.

1. The term of connection and knits the word of power to do miracles, unto the former incouragement by an associat.

2. The manner connected is Gods injunction upon Moses, to take nothing els in his hand, but the shepheards staffe or rod, which formerly was turned into a serpent. Take that in thy hand, which though it be a simple instrument to appear withall before Pharaoh, yet take it, for it shall be a rod too strong for him to deal withall.

2. A promise. Herewith thou shalt do signes or miracles, which afterward were done. Ch. 7. &c. Here

1. The authority promising, Jehovah.

2. The subject of promise, Moses.

3. The matter of promise, Wonder-working.

4. The certainty of it. Thou shalt do them.

We observe.

D. 1. God can adde wonder working power to his associated instruments for his Churches redemption.

D. 2. God injoineth his servants small things, but promiseth great.

D. 3. God sends his embassadour with a shepheards staffe against royal scepters.

D. 4. Gods servants must obey, and go in that despicable form that he will have them.

D. 5. Obedience to God in small things, shall have great events.

D. 6. Gods promise giveth miraculous works by poor signalls. Despise them not. Ver. 17.

2. The event of providence after all incouragements given to Moses, come now to consideration, which tend also to the further preparation of Moses to his worke, these events are of two sorts.

1. Concerning action in matters done. Ver. 18.23.

2. Concerning passion or suffering. Ver. 24.26.

In the active events we have to note.

1. Moses his valediction to his father. Ver. 18.

2. Gods incouragement hereupon. Ver. 19.

p. 6863. Moses his preparation for his journy. Ver. 20.

4. Gods instruction unto him about his work. Ver. 21.23.

The first of these we have Ver. 18. Wherein note,

1. The proposeal of Moses to his father, herein are considerable,

Ver. 18.1. His accesse unto him, And Moses went and returned to Jether his father in law. All readings agree, onelyonly in the name. — Hebr. Jether. — Sept. Jethor. — Onk. Syr. Sam. Jethro. — Ar. Ethro. The letter is plain and easy. In the whole note.

1. The term of connection, knitting this carriage of Moses to his father with Gods resentment of his excuse, and further incouragement unto his work, at last Moses is perswaded, and put upon motion.

2. The matter of the history connected, is the motion of Moses to his father in law, wherein,

1. Something is supposed, that now God in the apparition of fire in the bush, left him, and he departed from God and (as safely presumed) by leave to bid his father farewel.

2. Somthing expressed and that is his motion.

1. The subject mooving is Moses now perswaded.

2. The motion itself expressed, in two termes. — He went, and he, returned.

3. The term of this motion, Jethro his father in law.

Ver. 18.2. His bespeaking of him, And he said unto him let me go I pray thee, and return to my brethren, which are in Egypt and see, whether yet they be living, I will go and see. Readings agree. Herein mark.

1. The term connecting speech to motion, and.

2. The parties speaking and bespoken, Moses and Jethro.

3. The speech itself, which is an humble request of Moses, to have his consent that he might go, and return, and visit his brethren in Egypt, no difficulty at all in this.

2. Jethro's answear to Moses his son in law,Ver. 18. And Jethro said unto Moses go in peace, foreign Sept. go in health; all other readings agree. Herein observe.

1. The term of connection knits a gracious answear, from the father to the son; so providence ordered that the fathers answear should further his work.

2. The answear annexed is plain, wherein are.

1. The replier, Jethro. The father in law who might have scrupled the busines but did not.

2. The subject to whom, Moses: unwilling enough in himself to the work.

3. The reply itself, which is a grant, with a prayer for a blessing. Go in peace. herein mark.

1. His licence, go, as thou hast desired and God commanded. Thou shalt not be hindred by me, haste and go.

2. His prayer, go in peace, go and prosper, it is a phrase carrying a desire of the confluence of all blessings upon him in his way and work.

Quest. Did Moses well to go back and take leave of his father in law, when God commanded him for Egypt?

Answ. 1. However somtimes such valedictions are forbidden, when they retard Gods work, yet not so in other cases. Luk. 9.61, 62. 2. It was requisit for Moses in such a journy to carry his family with him, which he could not well do, without his fathers consent. 2. It is safely presumed that he did this with Gods allowance who would have him set his house in order, and then proceed to his work.

Quest. Why did Moses conceal Gods call of him, and pretend onelyonly a visit into Egypt?

Answ. 1. It is indeed thought by some that he told Jethro nothing of his busines, but this is onelyonly a conjecture because such an act is silenced. 2. Moses did not deceive Jethro by pretending a visit, for it was true. 3. The visit of his brethren did doubtles import more then a common salute, it was doubtles to do them more good, of which Jethro was not ignorant. 4. In part without doubt somthing of God was discovered to Jethro, about this undertaking, if not so fully now, yet when Moses sent back his wife and children to him from Egypt, which could not be very long after this: however no evil was in Moses about this matter.

Learn we hence.

D. 1. Gods single incouragement may be despised, but his displeasure and mercy together set souls on going and doing. From the connection.

D. 2. Gods call somtimes hindreth not from duty to relations.

D. 3. Obedience unto Gods command may consist with asking leave of man.

D. 4. The looking after lives of relations is a duty natural and desireable.

D. 5. VnderUnder the natural affection and duty of a man, greater intents from God may ly hid.

p. 678D. 6. Hearts of fathers are mooved to yeeld, that Gods work may go on.

D. 7. Not only liberty is given, but prosperity desired by strangers when God mooveth.

D. 8. Grace may make Midianites to help on the salvation of Israelites. so here. Ver. 18.

2. Gods further incouragement followeth Moses hereupon. Ver. 19.Ver. 19. Wherein we have,

1. Gods injunction on him, And Jehovah said to Moses in Midian, go return into Egypt, most readings agree. The 70 adde. After those many dayes the King of Egypt dyed. Herein,

1. The connection sheweth Gods quickning of Moses again unto the worke, while he now was bidding his father farewel.

2. The matter connected is an injunction. Wherein are,

1. God injoyning.

2. Moses injoyned.

3. The injunction itself, Go return into Egypt.

4. The place where it was given, Midian. All plain to the letter.

Quest. Was this a distinct appearance of God to Moses from the former?

Answer. 1. It is conceived by some that this text belongs to the former appearance, and it is transposed here, but there is no need of such transposition. 2. The distinct places named do rather argue distinct appearances.

Ver. 19.2. Gods consolation, the reason of his injunction, Go, for all the men are dead, which sought thy life, most readings agree. — Who sought to kill thee. Onkel. In which observe,

1. The rational particle note's this to be the reason of Gods injunction, which also Moses might acquaint Jethro withall, having at first told him of his flying out of Egypt, that he might more willingly yeeld to his going.

2. The reason or incouragement from God is a certificat made to Moses of the death of his enemies, under Gods own testimony, which import's.

1. That there were some, and these great ones in Egypt, that did seek after his soul, that is, his life to destroy it, and kill him.

2. That all these implacable adversaries were now dead; and therefore no fear of them to trouble him.

We learn.

D. 1. God seeth there is need of new incentives to stirre up his servants to duty.

D. 2. Frequent discoveries of God are useful to stirre up faith.

D. 3. God will not leave his instruments, but to Egypt they must go to do his work.

D. 4. Many murderers may seeke the life of Gods servants to discourage them.

D. 5. Death under God, makes a riddance of them at last.

D. 6. Such remooves of enemies, God assures, to incourage instruments to work. Ver. 19.

3. The next event of action is the immediat preparation of Moses for his journy, wherein we have to note,

1. His company assumed,Ver. 20, and disposed, And Moses took his wife, and his sons, and made then ride upon an asse. — And put them upon an asse. Onk. Sam. — And put them on asses. Plural. 70. — Made them go up. Ar. — And carried them upon an asse. Syr.

1. The term of connection knits this act of Moses to Gods former incouragement, his fear being remooved he presently prepares for his journey.

2. The matter connected is his preparation with respect to his company, wherein are,

1. The agent Moses, the father of a family.

2. The patient, his wife, and sons, which were two Gershom and Eliezer. Ch. 2.22. Ch. 18.4.

3. The Act about these, which is twofold,

1. Taking of them, assuming and leading of them, as his companions in his journey, desiring therein to carry them to the Church of God in Egypt.

2. The disposition of them for travel. He set them upon an asse or he made them ride upon an asse, to the letter the 70. read plural upon asses; which is not dissonant from the scope in the Hebrew, for the word notes rather the kind of beast than the number. It is probable also that he had more beasts than one, convenient to carry his company; and that the burden of a woman and two Children was not determined to one beast onelyonly. In this are obvious this acting of providence.

1. That his messengers must go lowly, not as the garb of the world is, he p. 688hath no camels harnessed richly, nor horses, but a poor asse. So Christ. Zech. 9. Ver. 9.

2. That they shall have sufficient help in their way; to bear their burdens.

Ver. 20.2. His motion, And he returned into the land of Egypt. All readings are to the same scope. Wherein observe,

1. His motion is knit to his preparation, and that expressed, He returned, that is, leave being taken, of his father he set upon his journy to return; so the circumstances of the place do necessitate to understand it, that now he attempted to return.

2. The term of his motion intended was the land of Egypt, whether God called him. He turns not aside another way: Thither his commission bound him.

Ver. 20.3, His Array, or assuming an instrument for his journy, And Moses tooke the rod of God in his hand. — The rod which was from God. Sept. — By which miracles should be done, &c. Onk. Sam. and Syr. as Hebrew. — The staffe which God commanded him that he should take in his hand. Ar. This was that which God commanded him. V. 17. And herein are observable,

1. The subject obeying, Moses.

2. His obedience, He took the rod of God in his hand.

1. His act is taking or assumption.

2. The object, the Rod of God, that which was turned into a serpent, and again returned into a rod.

3. The manner of taking it, In his hand.

Quest. Did Moses well to take his wife and Children with him in this expedition?

Mede. Diatrib.Answer. 1. It is asserted by an eminent man, who undertakes to proove Zipporahs innocency about circumcising her son; that Moses was in fault in bringing his wife great with child out of Midian, and that she had child by the way; and however God spared them in the wildernes, who circumcised not their Children in their travels for 40 years, their tedious journies necessitating it; yet God was angry with Moses, because he brought a necessity upon himself by taking this incumbrance with him, for he might have left her with her father, as is presumed, that now upon this occasion he sent her backe. But all things are not so clear as presumed.

1. Though we read not of the name of the second son before Moses his entrance upon his journy, yet we read, that he set his wife and sons upon the asse; and it is not probable, that the second was then unborn; for how then could it be known to be a son? If therefore the order of the history be natural, as the events fell out, the second son must be born before Moses began his journy; therefore she did not fall in travel by the way.

2. That Moses did send mother and Children back is sure; and that he might do it upon the circumcision is probable; yet this conclude's not that he did it against Gods will.

3. It may possibly be, that Moses did carry wife and Children with a purpose to joyne with Gods Church, and perchance not so well consult with God about it; which was his infirmity; yet is it not said, that God was angry with him about carrying his wife, but about the circumcision.

Quest. Why is the staffe of Moses stiled the rod of God?

Answer. 1. It was that on which God wrought a miracle which might intitle it to him. 2. It was the signal of Gods promise to Moses, that he would cause him to shew miracles; and all Sacramental signes are Gods. 3. It was the rod, that God commanded him to take with him; therefore rightly beareth it Gods name. Other phansies, that it should come from heaven or out of Jethro's orchard by Gods power in Moses, &c. are but fables. As that of B. Uzziel who saith Moses took it out of his father in lawes bed chamber, and it was of great weight, and made of a saphire of the throne of glory, and had a great and pretious name on it, &c. are all dreams.

Learn we hence.

D. 1. Fears being remooved Gods servants are ready to undertake their works. Connection.

D. 2. Natural affection desireth to carry neerest relations, where Gods servants are called.

D. 3. Gods greatest instruments of Redemption have gon in a low garb to effect it.

D. 4. Means despicable with a proud world are well pleasing to God to work salvation with.

D. 5. Gods great embassadours go whether he sends them to do his work.

D. 6. Gods poor asse shall face, and vanquish all Egypts horses.

D. 7. A poor shepheards staffe may be made Gods rod, having his name and power.

p. 689D. 8. Gods instruments, armed with Gods rod in their hand, are well harnassed to deal with the proudest Princes. Ver. 20.

4. Gods instructions to Moses upon his preparation now followeth. Ver. 21.22.23. Herein mark,

1. He instruct's him what he shall do. Ver. 21.

2. He instruct's him what he shall say. Ver. 22.23,

In the first, these particulars occurre to note,

Ver. 21.1. The preface, And Jehovah said to Moses. Readings in this all agree. These terms are observable,

1. The term connecting Gods instruction to his preparation.

2. The subject prefacing, Jehovah himself.

3. The subject instructed, Moses.

4. The way of instructing, God bespeak's him.

2. The time of his instruction to be observed,Ver. 21. In thy going to return to Egypt. Readings agree all to the same purpose, no real difference. In this stating of the time for observing Gods instructions mark,

1. The person is noted, thou Moses.

2. The motion is supposed, that he go forward,

3. The arrival is expressed, even his return to Egypt. And when he was come thither.

Ver. 21.3. The instruction itself, See all the wonders that I have put into thy hands, and thou shalt do them before Pharaoh Sept. and Onk. same. — That thou do them Sam. — Do them. Syr. and Ar. no material discord. The whole instruction carrye…h two things in it,

1. That Moses should see all those miracles that God put into his hand, wherein consider,

1. The act noted by seeing, is to consider and weigh, and provide for the observing the matters that are here spoken of within his commission; such as follow,

2. The object, made up of two particulars,

1. The things to be done, they were the miracles and prodigies, by way of emphasis, which afterward were in Chap. 7. and following, recorded.

2. The power he had over them, that God put them into his hand, which was into his power to do; so hand doth signify in this place.

2. That Moses Should do them before Pharaoh. This is the end of seeing and considering them; wherein he is directed.

1. To the full edition of all Gods miracles.

2. To the special doing of them before Pharaoh. He being the cheif with whom God was resolved to incounter at this time for Israels deliverance.

4, The event of all this,Ver. 21. And I will make strong his heart, and he shall not send away the people. — I will harden, Sept. Onk. Sam. Ar. — I will mak his heart great, &c. Syr. Herein are to be noted.

1. Gods act upon Pharaoh but or and I will harden, make strong,foreign make proud or great his heart against all these miracles.

1. The agent, God himself.

2. The object, Pharaohs heart; the innermost and mightiest principle of action.

3. The act, I will make it strong or hard or proud against my great works.

2. Pharaohs act on Israel, And he will not send away or dismisse the people. All readings agree here.

1. The agent here, Pharaoh hardned.

2. The object, Israel.

3. The act is negative, he shall not dismisse Israel or let them go, though my miracles be done before his face.

Quest. Was not God the author of Pharaohs sin, seing he hardned his heart?

Answ. No, for the act of God in hardening was not by infusing any sin into his heart, to make him rebel; but he rebelling.

1. God withdraweth his grace from him.

2. God leaveth him to the motions of his own Spirit, and lets him alone.

3. God judicially giveth him up to be hardned by sin and Satan; but this was not the cause of his sin; but a judgment thereupon, which was full of justice.

Observe we here.

D. 1. God is at hand to instruct his servants, being prepared to do his will.

D. 2. God set's due time and place unto his servants for doing his will in saving.

D. 3. God alone put's it into the power of creatures to do miracles.

D. 4. It is Gods will his servants should see and consider that power delegated.

D. 5. Gods will is that his miracles should be done before his proudest enemyes.

D. 9. Miracles somtimes, will not prevail with persecutors to dismisse Go…s people.

D. 7. Hardnes of heart is that which makes men resist Gods wonders.

p. 690D. 8. When men harden themselves by sinne, God hardens them by judgment. Ver. 21.

2. Gods instruction to Moses is, what he shall say when he comes to Egypt; wherein God gives him these three things in charge.

1. To assert Israel to be Gods peculiar, And thou shalt say unto Pharaoh, Ver. 22.thus saith Iehovah, my son, my first born is Israel. Onk. Sam. Syr. same. — My first born son, &c. Syr. and Ar.

1. Here we have the ministry used, And thou shalt say unto Pharaoh. In which are.

1. The term connecting which knits Gods injunction for his word unto that of his great work's formerly mentioned.

2. The immediat matter connected is an injunction upon the minister to his work.

1. The minister is Moses.

2. The person ministred unto, is Pharaoh.

3. The ministration itself he was to speak that which was put into his mouth as followeth.

2. The authority urged, Thus saith Iehovah. The minister doth but speak & the author is alleadged for this assertion. Iehovah avoucheth it himself.

3. The matter asserted by God unto Pharaoh which is a peculiar owning of Israel in two attributes.

1. Israel is my son.

1. The subject is the name of the 12 tribes, the whole seed of Jacob.

2. The attribute is a term of neer relation; the whole seed together is my son.

2. In the order of sons he is my first born; such among men are of dearest account. The son, and the first born; what can be dearer? Zech. 12.10.

Quest. Why doth God thus assert Israel to be his son? &c.

Ans. 1. The efficient cause is his own free grace, and Covenant to Abraham, Isaac, and Jacob, to be a God ro them and their seed. 2. The end of this asserting Israel, is, to answear Pharaohs objection; that they were a people subjected to him, and kept in his territories so many years, and who could then justly challenge them out of his hand? God therefore pleads with him, and claims the people to be his, and therefore requires their dismission. Ver. 22. Israel is called first born. Jer. 31.9. Hebr. 11.28. All upon Christs account. Psalm. 89.27. Mala. 2.10. Colos. 1.15.

Ver 23.2. God requires Pharaoh to dismisse them out of his dominion, And I say unto thee, let my son go, or send away my son that he may serve me, Sept. same. — In the desert. Onk. other readings are to the same purpose.

1. The authority requiring, Jehovah, I say unto thee.

2, The matter required, Send away my son, let him go freely out of your hold.

3. The end of this exaction. That he may serve me, that is, according to my will and in the place where I appoint, he may be serviceable to me in wayes of worship and obedience, from which he hath been turned aside in your land.

3. God threatens him upon refusal, where you have.

1. His denial supposed,Ver. 23. And thou wilt refuse to send him away. — If thou wilt not send them away, see therefore I will kill thy first born son, Sept. and Onk. same. Sam. Syr. Ar. to the same.

2. Gods threatning is expressed, Behold I am slaying thy son, thy first born. Ver. 23.Readings are to the same purpose.

1. In the supposition of God is no uncertainty, however read so by some,foreign but the word is in the future tense thou wilt not send my son away. This God knew well.

2. In the threatning note.

1. The term of demonstration as evidently pointing out the doom to Pharaoh, behold, take notice of what I say.

2. The theatning itself, wherein is carried.

1. The severity of it, killing his son and first born, that is, all such in the land of Egypt, which was executed; even from the kings to the poorest family- Ch. 12.

2. The certainty of it, God saith,foreign I am slaying them already. The expression is in the present time, as if God were doing it already.

Thus are the instructions given to Moses, that with his shepheards staffe he should go to Pharaoh, and do the wonders injoined, and deliver the message to him from Jehovah King of Kings, demanding the dismission of his people, or els threatning the vengeance of heaven upon him and his.

From which we conclude.

D. 1. God joineth his word with his works, that his messengers may shew the world what God requireth.

D. 2. Gods Embassadours though never so mean, must speak to Kings, what God injoineth them.

D. 3. Gods name must be vouched to his message, that Kings may stoop to hear it.

D. 4. God asserts his own Israel or Church to be his son, his first born.

p. 691D. 5. Gods Son and first born is but one, all are made so in Christ. Math. 17.15. Ps. 89.27. Ver. 22.

D. 6. Jehovah requireth this first born of his from the hands of all oppressors. Hell and Egypt.

D. 7. Gods command is peremptory for the dismission of his first born Church.

D. 8. The end of Gods exaction of them from bondage is that they may serve and Worship him according to his will.

D. 9. Wicked powers of Hell will deny dismission of Gods son as long as they can hold him.

D. 10. God sheweth those powers of darknes what they must expect by contending with him. Behold.

D. 11. The sons and first born of the world, God will slay for the redemption of his own.

D. 12. Gods Son and first born people in Christ are dearer to him than all the first born of the world. Ver. 23.

2. The suffering event which befel Moses in the way, is next to be considered, in Ver. 24.25.26. Herein these particulars occurre,

1. The evil of danger befalling Moses. Ver. 24.

2. The means of deliverance used. Ver. 25.

3. The escape of Moses from it- Ver. 26.

In the first these special terms occurre.

1. The circumstances about this event, which are three.

1. Of order, wherein this fell out, which was after Gods call and incouragement given him; this is carried in the term of connection And.

2. Of the special season when it fell out, And it was by the way. All readings agree; The season then of this event was, when Moses was entred upon his journey toward Egypt, and was now in the way.

Ver. 24.3. Of the place where it fell out, it was in an inne, whether he had betaken himself and company for lodging, and a nights repast. All readings expresse this too.

2. The event itself, thus expressed, That Iehovah met him, Ver. 24.and sought to kill him. — The Angel of the Lord. Sept. and Onk. — The Angel of God fell upon his son, &c. Ar. — Sam. and Syr. the same with Hebr. Two things are eminently set out in this event.

1. The action of Jehovah twofold.

1. He met with Moses, but this is meant, he came against him, and fell upon him as an adversary; such a meeting it was as the assault of an enemy.

2. He sought to kill him; or to put him to death: Wherein are observable,

1. The evil expressed, the death of Moses.

2. The progresse toward it, he sought to kill him; that is, God terrified him, that he apprehended nothing but death; for God need's not to seek out for means to kill men; but in this seeking is noted Gods delay, or respiting of his death, though he put him in fear.

2. The passion of Moses, what he suffered upon this account, which was in two effects.

1. In a deep apprehension of the terrours of the Lord, even to astonishment and extasy.

2. In a fear of death now hanging over his head; for these answear the acts of Jehovah, meeting and threatning him.

Quest. 1. Was it Jehovah himself or his Angel?

Answer. 1. In the letter it is Jehovah expressed, as the Author of this trouble to Moses. 2. It may yet be so, that he met him, and terrified him, by the appearance of an Angel; so some read it.

Quest. 2. Was it a visible appearance?

Ans. 1. Certain it is that it was such am appearance as wrought upon the sense of Moses, and Zipporah. 2. It was therefore visible or sensible in some kind, which is enough for us. 3. That it was in the shape of a Dragon, is a fable; or that it was by a grievous sicknes, is very uncertain and improbable, for it held not long; but a present perturbation it was, very grievous, though not expressed.

Quest. 3. Why did God so meet? &c.

Ans. 1. No doubt Moses had offended some way. 2. It is certain by what followeth he sinned in the neglect of circumcision. 3. Therein he might pollute Israel. Having not the seal of the Covenant on his.

Learn hence.

D. 1. After greatest incouragements may bitter discoveries be made from God to his servants.

D. 2. In the way of obedience, Gods servants may meet with the sharpest tentations.

p. 692D. 3. The place intended for rest by us may be turned into a place of trouble by God. The inne.

D. 4. Jehovah himself may meet his dearest servants as an adversary.

D. 5. God may seek to kill, when he purposeth not to kill his servants.

D. 6. It is some sad defects in Gods servants that put him upon such attempts. Ver 4.

In the second, the means of his deliverance is recorded, And or then Zipporah tooke a sharp stone or knife and cut of the superfluous foreskin of her son, and made it touch his feet, and said, surely a husband of bloods art thou to me. Ver. 25.Ver. 25. Sam. agreeth. — A spouse of blood. — And fell at his feet and said, the blood of the circumcision of my child hath stood up, Sept. — And offered it before him and saith for the blood of this circumcision,foreign pro foreign Mede. let my husband be given unto me. Onkel. — And held his feet and said thou art an husband of blood to me. Syr. — And offered it in his sight and said, it was but a little distant, that my husband had been killed. Ar.

In this record of the means used we have to note. That it was the circumcision of his son, which put a stop to this stroak, and this done by Zipporah his wife, whereabout we may observe.

1. Her preparation, then or and Zipproah took a sharp knife. Wherein are obvious.

1. The term closely connecting this help unto the former danger, then, immediatly, when shee saw her husbands life in danger, she bestirre's herself.

2. The subject preparing, Zipporah the wife of Moses, now in her husbands sight, a Midianitish woman.

3. The instrument, which is read a sharpe stone a flint. Syr. and Ar. But it is used for any sharpe instrument;foreign knife or other, which was most fit for this serrice at this time, and neer at hand.

4. The act of preparation, shee took this knife or instrument in her hand.

2. Her execution, And she cut off the foreskin of her son.

1. The agent here, was the same hand of Zipporah.

2. The patient was her son yet uncircumcised; some say it was Gershom the eldest. Ben. Uz. But this is improbable, for God would have bin as angry with Moses before this time as well as now, if that had bin neglected. Others more likely, understand it of the yongest not long before this journy born, whose name was Eleazer.

3. The part in which he suffered. was his superfluous foreskin.

4. The act upon it, she cut it off.

3. Her disposition of it being thus cut off, And she made it touch his feet, or, as well paraphrased, she cast it at his feet; wherein.

1. The disposer Zipporah, who cut it of.

2. The matter disposed, the foreskin cut of,

3. The disposition of it, She cast it down or made it touch his feet, she threw it under foot; the 70 read it, She fell at his feet. i. e. of Moses. — The Caldee read, She offered it before him, viz. Jehovah, The Syr. reads, She held his …eet. i. e. the childs. In the letter it is, She made it touch his feet; all the difficulty is about the relative, whose feet these were, it being by divers referred to Moses, to the child, and to the Angel of Jehovah who was ready to kill Moses; if to this, it is conceived to be by way of oblation to pacify Jehovah; as some Rabbins say; but the foreskins were never appointed for oblations. If it be meant of the childs feet, then the speech which followeth must be directed unto him, which most deny. If to Moses, it must be in discontent and indignation, as the words following are by most interpreted; one of these two last must be intended.

4. Her expression upon the whole,Ver. 25. And she said, because or surely a spouse or husband of bloods art thou to me. The right interpretation of this tend's much to the understanding of this whole action. And the sense of it depends upon the determination of the person, to whom these words are directed, about which there are two opinions.

1. That which is more generally affirmed, is that these words were spoken unto Moses, and then they must be words of passion.

2. That which is more rare, that they are spoken unto the child, and so note the form of words used in circumcision.

Against the first it is urged that the word foreign is never used from wife to husband after marriage, for it notes onelyonly such espoused or initiated; and indeed this carrieth reason in it, that the words are not, so spoken by Zipporah to Moses, she having had two children by him at this time.

Again for the second it is urged from the records of the Hebrewes, that the infants circumcised were called by the name of foreign as being initiated by the blood of circumcision into the Church. I am perswaded that the greater reason swayeth the sense this way; that when the foreskin fell off at the feet of the infant, she said to her son, Now art thou espoused to me by bloods, that of circumcision, for that is given as the expression of the meaning of these bloods in the verse following. Moreover to call any a man of bloods or an husband of bloods according to the force of the Hebrew phrase denoteth a man to be a shedder p. 693of blood, but Moses shed none, neither could she so taxe him; therefore improbable it is that these wo…ds should be in passion against him, for she spake them about the circumcision as in the next. But it is queried.

Quest. Did Zipporah do well in this act of circumcising her son?

Answ. 1. This act is unparalleld in all sacred history, therefore hereupon dubious. 2. Though the law before this time doth not declare to us the administratour strictly, yet this worke was first committed to Abraham, and afterwards in the setlement of the Church to Ministers fit for the doing of it; and this sheweth what was right to be done in former times. 3. It was doubtles her husbands duty, and for her to do it in his presence could not belong to her but upon necessity, he being at that time by the opposition of Gods hand disinabled. 4. Doubtles here was infirmity in all, which though God pardoned, yet he did not allow. 5. This was a singular extraordinary act, therefore not to be drawn into imitation by any against Gods law of administration of baptism under the Gospel, as the Papists do.

Learn hence.

D. 1. In Gods threatning death to his and suspending it, he provide's means to escape. Then.

D. 2. It is the wifes duty and praise to save the husband from perishing under Gods hand.

D. 3. Sacrament-administration may reconcile, where the neglect hath provoked God.

D. 4. God hath born with weak and unfit hands in such administrations, but not to approve them.

D. 5. Foreskin cutting of, is the way to cleanse families, and make God propitious.

D. 6. The foreskin is better to be under foot, than in the place where it offend's God.

D. 7. Infants were espoused by blood of circumcision in the Church of God.

D. 8. Such espousals of infants to God, are to be acknowledged by the members of the Church.

D. 9. Forms of words are useful in the Sacraments, such as are sutable to their nature, but not arbitrary.

D. 10. It is dangerous neglecting initiating Sacraments which God ordaines; It is most safe to use them. Ver. 25.

2. Now followeth the escape of Moses from this danger, And, Ver. 26.then or so he departed from him and let him go, then said shee a spouse of blood for the circumcisions. — And the Angel departed from him, wherefore she said, the blood of the circumcision of my son hath stood up, Sept. — And when he had let him go, then she said, but that for the blood of this circumcision my spouse had bin condemned to death. Onk. — And he desisted from him, then she said, &c. Syr. — And he departed from her, &c. Sam.— And he withdrew from him and she said the spouse to be slain is made circumcised. Ar.

Two main things are here delivered.

1. The exemption of Moses from his danger in the desisting of God from smiting him, or contending with him, wherein we have,

1. The term connecting this effect close to the former means, immediatly thereupon was this successe.

2. The matter connected is the escape of Moses, wherein,

1. The subject departing, Jehovah or his Angel, who now visibly appeared contending with Moses, as once he wrestled with Jacob, and pinched him, so probably the Angel visibly appeared, casting him down, keeping him under, and lifting up his hand as it were to slay him.

2. The party from whom he goeth, was Moses whom he had met, and offered to kill him for his neglect of circumcising his son.

3. The act of deliverance, in the Angels or Jehovahs dismission of him; he left crushing him, and threatning him, or brusing him; and so his life was spared, and God yet graciously reconciled, which must be imported in it. As to conjectures that Zipporah should leave Moses, or that Moses should leave the child, they have no semblance of truth or reason in them as to these words.

2. The recognition of Zipporah hereupon,Ver. 26 Then said she a spouse of bloods for the circumcisions. Wherein we may note,

1. The recognizer here, which is Zipporah, for the verb is in the feminine gender foreign therefore it cannot be grammatically here applied to Moses, as some do, and make him here the speaker, yet Junius in his Anal. Jun. Anal.makes this Zipporahs speech. Willet is for Moses. But she said. And that the woman was the speaker is clear.

2. The recognition which she makes upon her husbands escape, a spouse of bloods for the circumcisions; which most p. 694understand, she speaks by way of excuse to her husband, that she called him a bloody husband, not for any cruelty to her, but because by reason of him she was forced to circumcise her son and shed blood. But, it seemes to me more reason, that these words are exegetical to those before, in the act of circumcision, which she pronounced about her son. A spouse of bloods thou art to me, what meaneth this spouse of bloods? She saith, a spouse of bloods for the circumcision, because thereupon he was espoused to the Church & become as a son adopted unto God, and initiated by circumcision. It was then upon the account of circumcision Gods ordinance, that she spake these words; therefore not probably in passion to her husband; the position of this cause of the words, doth seem to remoove all other. How lovely &c. Ben. Uz.

Quest. Did Zipporah leave Moses now?

Answer. It is probable that upon some intimation from God in these crosse providences, that Moses did now send her back with her sons to Jethro his father in law; yet nothing expressely maketh this out; but back she went, for afterward, Jethro brought them to Moses. Chap. 18.2.

Quest. Why are circumcisions here in the plural?

Answer. 1. Some say with respect to both sons of Moses. 2. It may be with respect to the customary circumcisions in the Church. 3. The number is not of moment, but the nature of the thing; which was the ground of her speech. The use of numbers may be arbitrary; the same thing is somtimes singularly and plurally represented by Gods Spirit.

Yet we observe.

D. 1. Deliverance is very neer at hand to the obedience of Gods servants.

D. 2. God ceaseth from plaguing when men cease from sinning.

D. 3. Gods ceasing from punishment is the entrance upon reconciliation with his.

D. 4. The husbands deliverance is worth recognizing of the means by the wife.

D. 5. Infants may bear names from ordinances to recognize mercyes to parents. A spouse.

D. 6. Circumcision did give an espousal of the circumcised unto God in his Church. Ver. 16.

If the words be taken as spoken to Moses in passion, then some other notes may be as this.

D. Women under good husbands may be offended with the strictnes of Gods ordinances, passionate there upon with their husbands under Gods hand, and yet at last brought to excuse it.

This is not written, nor noted for imitation.

3. The next general head noted in this Chapter, is the disposing and fitting of Aaron to joine with Moses in the work of Israels deliverance; which in the general division Ch. 2. was noted to be the second head of Gods preparing Aaron to be an instrument with Moses for bringing Israel out of Egypt and this finisheth that hand of Gods preparing instruments; this we have Ver. 26.28.

In this preparation of Aaron the second instrument we have to consider.Ver. 27.

1. Gods call of him, And Jehovah said to Aaron go to meet Moses in the wildernes, Sept. Onk. Syr. Sam. and Ar. to the same.

1. The term connecting this preparation of Aaron to that of Moses, is considerable; when the first instrument, by call, incouragements, chastening, and delivering was now prepared, God quickly joineth a second, he seeing need of it and so ordering it.

2. The matter immediatly connected is the call of Aaron, wherein we have to note.

1. The power calling, Iehovah himself, who formerly had bin preparing Moses, the same heavenly authority fits both.

2. The party called, Aaron, of whom formerly was noted, that he was elder brother to Moses, the eldest son of Amram, the son of Levi; yet him God calleth now to second unto Moses the yonger brother.

3. The call itself, God spake to him, either by vision, or some other way, wherein God made known his mind; but speak to him God did, when he was yet in Egypt, and Moses now on his way thitherward, so Jehovah is omnipresent calling and informing his instruments at distance, uniting hearts, when they see not each others faces, nor know each others conditions.

4. The work unto which God called him, Go into the wildernes to meet Moses, here,Vet. 27,

1. The motion commanded, up and go, dispatch, take your journy, and moove whether I call you.

2. The term whereunto, which is the wildernes between Egypt and Midian, p. 695where a little before Moses had bin feeding his fathers flock; and the more special place is afterward named, the mount of God; this supposeth the term from whence he was to come, which doubtles was Egypt where he sojourned with his family.

3. The end of his journy thither, it was to meet Moses; wherein must be weighed.

1. The person to be mett, which might incourage him to the journy; it was Moses.

1. His yonger brother, doubtles dear unto him, of whom perhaps he scarce knew whether he were dead or living; to see him was desirable.

2. His superiour and chief under Gods constitution, who was to be as a God unto him.

3. His redeemer in subordination to God as well as Israels, to whom God gave the first commission; and in which he joineth Aaron as a second, and special help.

2. The meeting of Moses unto which God calleth Aaron, seemeth to import.

1. Accesse unto him in the place appointed.

2. Audience of him in the matters, which God by him would make known to Aaron.

3. Obedience to him as to the commands of God by him, to finish the wo…k of Israels redemption, these things must be metonymically the sense of this meeting. For God called not Aaron, only to meet Moses.

Ver. 27.2. Aarons answear to this call of God. And he went and met him in the mount o… God and kissed him. — Sam. and Ar same— They kissed each other, Sept — In the mount where the glory o… God was revealed, &c. Onkel. — In Horeb. Syr. In the whole, Aarons obedience to Gods call is declared, wherein we have to consider,

1. The term connecting, which knits the answer close to Gods call; he dispute's not with God about it, as Moses did.

2. The answear itself connected, wherein are.

1. His motion, he went, with all readines.

2. His meeting, and he met him, it is another word used, as that, of Gods meeting Moses, but here in a better sense, to hear the will of God from him, and to join with him for his help.

3. He kissed him; this was his salutatation.

1. A signal of natural love among brethren.

2. A signal of homage; and civil obedience to him; knowing his exaltation by God to be his soveraign. Ver. 27.

3. Moses his declaration of Gods commission to him, whereby Aaron might know him to be called of God, and that in two points.

1. As to the words of God unto him, And Moses declared to Aaron all the words of Iehovah who had sent him. Ver. 28.Sam. Syr. same. — All the which he sent, Sept. — For which he sent. Onk. Ar. All the busines of Jehovah for which he sent him. Jun. wherein also note.

1. The term connecting the order of history, and immediatly joining this declaration of Moses unto the meeting and salutation of Aaron, God made known more to him quickly, after his ready obedience unto his call.

2. The matter connected is the declaration itself, wherein we have to consider,

1. The party declaring, Moses, set up of God as his chiefe minister in the present work.

2. The party to whom this declaration was made, Aaron, in subordination joined with him as to the commission of delivering Israel.

3. The matter of declaration, which in this part was the words of Jehovah, and these twofold.

1. The words which the Lord spake to him, of his calling him, of the promise of his presence with him, of the opening of his name, of the promise of successe with Israel, and of incouragement several wayes to himself.

2. The words, which he commanded Moses to speak to Pharaoh, to tell him of his right to Israel, of his will for their deliverance, and of his vengeance if he refused.

4. The declaration itself was in plain terms of speech from Moses to Aaron, he told him all.

5. The author of all, he who sent him.

2. As to the works, which God commanded and inabled him to do,Ver. 28. these he declareth in the second place, And all the signes which he had commanded him. Onk. Sam. the same. — All the words, &c. Sept. which commanded him to do. Syr. and Ar.

In these the matter of declaration is all to be here considered, wherein we have to note.

1. The works themselves which were the miracles and prodigies, which Jehovah gave Moses power to do. C. 4 v. 2.9.

2. The authority injoining them to be done by Moses, Jehovah himself commanded them.

3. The declaration of them to Aaron, might be either by telling him what power God had given him, or els by doing the same miraculous works in the sight of Aaron, which is conceived by some. Ver. 28.

Learn hence.

D. 1. God joineth his seconds to his p. 696firsts, as he seeth need for redemption of his Church.

D. 2. The same Jehovah onelyonly fits & call's his first and second instruments for his worke. All from God.

D. 3. God may call the elder after the yonger brother, and subject him.

D. 4. God can bring brethren together which were as lost one to another.

D. 5. Motion and place and work God points out to his instruments of salvation.

D. 6. God makes the deserts, places for deliverers to meet in for his Churches good.

D. 7. Gods call to meeting of instruments is to teach them their respective works.

D. 8. Hearts which God toucheth are ready for obedience to Gods call.

D. 9. The mount of God, and God in the mount, is best for his servants to meet about his worke.

D. 10. Nature and grace teach men to give signes of love and loialty to Gods substitutes below. Ver. 27.

D. 11. It is just for supreme powers to open their commissions from God to inferiors.

D. 12. Gods words alone are to be declared, which he speakes to his servants and are to be spoken by them.

D. 13. Mission and commission of Gods ministers must appear both from God.

D. 14. Gods wonderful works as well as gracious works must be shewed at his command.

D. 14. Joint Embassadours of the Churches deliverance need to know Gods words and works. Ver. 28.

2. After Gods preparing the instruments of Israels deliverance from the second Chapter to the verse immediatly foregoing. God now further prepares for the worke of deliverance, and that, by sending them about it, and their onset on the same, which now followeth in the history. And in pursuance of this,

1. He sends them to speak his mind.

1. To Israel, Ver. 29.30.31. Which is the fourth head observed in this fourth Chapter.

2. To Pharaoh. Ch. 5.

3. To Israel again. Ch. 6.

2. He sends them to work his will. Ch. 7, &c.

In this order for speaking and delivering Gods mind about Israels deliverance; they begin with Israel to make it known to them, which in the division of the Chapter containeth the fourth head, in the three last verses of it.

Herein we have to note three main things.

1. The accesse of Moses and Aaron unto Israel and the collection of their elders. Ver. 29.

2. The delivery of their embassage from God unto them. Ver. 30.

3. The event or effect of all upon the people. Ver. 31.

In the first we have two things obvious.

1. The motion of these joynt instruments, And there went Moses and Aaron. Ver. 29.All readings agree OnelyOnly the verb here singular is rendred by some in the plural;foreign but it is a singular, and so a protozeugma is here to be observed. Here occurre.

1. The term of connection, which knits this motion unto the meeting of Moses and Aaron, and the opening of their commission; this done, immediatly they set upon their journy.

2. The parties mooving, Moses and Aaron jointly, both in their order, as sent by God.

3. The motion itself, they went forward from the mount of God unto Goshen in the Land of Egypt; so it must be here considered as the motion perfected, they went and now were come to Goshen; which appear's by the sequel.

2. The collection or assembling of the heads of the people; to whom by God they were directed first to go, and declare Gods respects unto them. Herein are observable,

1. The power convening, Moses and Aaron.

2. Persons convened,Ver. 29. All the elders of the sons of Israel. All readings agree. The 70. read Eldership.

The reason of this was upon prudential considerations; as

1. These were the heads of the children of Israel, under whom the people were ordered in their tribes.

2. These were conveniently to be gathered together, but the whole congregation consisting of so many hundred thousand, could not meet.

3. The mind of God was, as by Moses p. 697to speak to these, so by these to inform the people better of Gods visitation of them, so to engage them, each to other.

3. The convention itself, They gathered them together, this verb is plural; that is, Moses and Aaron brought them together in one place; where they might open their commission to them from God. Ver. 29.

D. 1. Preparation unto and motion of instruments in the Churches deliverance, must be joined.

D. 2. Orderly motion of instruments in the Churches redemption is to be observed.

D. 3. Gods ministers of salvation must reach home to those soules to whom God sends them.

D. 4. Prudential assembling is requisit for making known Gods will to his people.

D. 5. The collection of heads and rulers by them to manifest the will of God to his people is rational.

D. 6. All the Israel of God is eyed by him thorough these helps to know his salvation. Ver. 29.

In the second which is the opening of their commission unto the congregation, we have to note, the declaration of it two wayes.

Ver. 30.1. By word, And Aaron spake all the words which Jehovah had spoken unto Moses. All readings agree. Herein also may we note

1. The connection of this speaking to the assembling of them before; they came not together in vain.

2. The speaker here expressed is Aaron whom God ordained a spokesman from Moses to them.

3. The matter here spoken unto them, he spake all the words, which the Lord had spoken unto Moses. The very same which Moses told Aaron, Ver. 28. which were doubtlesse words of promise for Israels deliverance, God having seen their affliction, and words of command to him, for visiting them and going to Pharaoh, and demanding the liberty of the people, and in Gods way to effect it; all words of this kind which Jehovah had spoken, he now speak's to these heads of Istael, that they might hear and believe the Lord.

Ver. 30.2. By deed, And did the signes in the sight of the people. All readings are to the same purpose.

1, The term of connection here also knits doing to speaking, as God had joyned them in his commission.

2. The sign-doer is here carried in the verb, and some make it to be Moses who did the sign, as Aaron did speak the words; but as our translators hint, this also is to be understood of Aaron. He spake, and did the signs, the ve…bs are so closely combined; And so I take it, that God in Moses, by Aaron as the minister, did these things.

3. The works done, were signs, even those miraculous and prodigious works, spoken of in the beginning of the Chapter; turning the shepheards staffe into a serpent, &c.

4. The witnesses of this wonder-working, it is said they were done in the eyes of the people, that is of the people which were assembled, and they were the elde…s of the children of Israel: To them first, to Pharaoh and all Israel afterward, not only those but other prodigious works of wonder were wrought and declared.

Whence we observe.

D. 1. Declaring of Gods will is sutably united to the assembling. of his people.

D. 2. Gods spokesmen made by him are fittest to declare his mind to his people.

D. 3. The words of Jehovah onelyonly which he hath spoken to his servants, must be given to his assembly.

D. 4. God may give his mind more immediatly to one servant than to another. To Moses.

D. 5. Gods stupendious works must be done, as well as his words spoken to his people.

D. 6. Gods congregation are the first subject to whom his words and works are sent. Ver. 30.

In the third, which is the event of assembling the elders, and of speaking, and doing these works before them, we have these particulars obvious.

1. The peoples faith,Ver. 31. And the people believed. All readings agree. In this event note,

1. The connection of this unto the former ministry, the word was preached, and signes shewed and the people believed. These are joined.

2. The subject of this event, the people, which cannot be meant of all the congregation of Israel, for they neither heard, nor saw the things spoken or done; but synecdochically these elders are said to be the p. 698people, before whom all these things were discovered, being their representations.

3. The event itself, they believed, which carryeth in it.

1. A professed assent unto the truth of all those words spoken by Aaron, and confirmed by the signes.

2. A professed consent and dependance upon God for their deliverance according to his word.

3. Consequently a professed subjection unto the present Ministers who were to be the instruments of their salvation.

Quest. Was this faith genuin and in truth?

Answ. 1. The subject receiving must be distinguished, either into those who were among them truly Israel, or such as were so onelyonly in name. 2. This distinction made, it is answeared.

1. That they who were the true seed, though few did in truth believe; but as to the generality who were Israel onelyonly in name, they believed after the manner of men, so farre as sense sustained them; but afterward upon the appearance of a little affliction upon their loins, they murmur against Moses and Aaron, and God; as is evident in the next Chapter. So the wisdom of God orders it and he gets glory by all.

2. The next event is the demonstration of their faith by bowing & worshipping;Ver. 31. And they heard that Jehovah had visited the sons of Israel, and that he had seen their affliction, and they bended the head and bowed themselves.— That God had remembred, &c. Onk. — And they rejoiced, &c. and the people bowing down worshipped. Sept. — And that God had remembred, and seen their bondage, they prostrate worshipped. Syr and Ar. Herein note,

1. The occasion, ground or reason of this event, and that was the hearing of some good tidings.

1. Herein the way of reception is noted which was by hearing, And they heard; that is, with their ears, these good tidings spoken by Aaron from Moses.

2. The matter of reception by hearing, which is expressed in two particulars.

1. That Jehovah had visited the sons of Israel.

1. The visitor Jehovah, he that was and is, and is to come, and makes to be what pleaseth him.

2. The visited, the whole seed of Israel here named under the sons of Israel.

3. The visitation itself, which was in mercy to redeem them, from bondage and deliver them into the liberty of his children.

2. That he had seen their afflictions.

1. The same Jehovah the seer here.

2. The same Israel in all their afflictions oppressions, and burdens seen.

3. The seing of all this, an act of providence implying these things.

1. Sense of all their misery on them.

2. Pity to his afflicted under all, his eye cannot see, but it must pity.

3. Help, he seeth to deliver from the hour of temptation.

2. The event hereupon in the sons of Israel, which is but one, a grateful return unto God by faith, expressed in two acts.

1. They bended their head. This by the Hebrewes is noted to be the least degree of external worship, the bowing of the head onelyonly; they had three other steps.

1. Bowing of the body towards the knees.

2. Kneelings down.

3. Prostration of the whole body from top to foot upon the earth.

2. They bowed themselves, that is, by prostration upon the earth, which was the greatest outward signal of worship, and in both these, that which is intended in Gods commands and counsels, is the true, thorough, and sincere worship of God both in body and Spirit; a bowing body under a heart lifted up is abominable unto God; in this action however it is to be judged of some, that they worshipped & blessed God sincerely and in faith, yet of all it cannot be presumed; by the following miscarriages toward God hereafter expressed in the history.

From which we collect.

D. 1. The peoples faith should closely follow upon Gods word ministred and by his works confirmed. A good connection.

D. 2. Where God promiseth successe to his ministers in the faith of others, there they shall believe. Chap. 3. Ver. 18.

D. 3. All professed believers, receive not Gods word with the same faith.

D. 4. Hearing is the usual sense of bringing in faith and the fruits of it.

D. 5. Gods gracious visitation of his Church, and providential sight of its afflictions, is very good to be heard by them.

D. 6. Such hearing of Gods visiting love and redeeming providence must affect Gods Israel.

p. 699D. 7. Faith working by this sense stirrs up souls to sutable returns unto God.

D. 8. The humblest and sincerest Worship in body and Spirit is the most sutable return to God for his redemption. Ver. 31.

Thus the first message was dispatched by Moses and Aaron unto Israel, to prepare them for their deliverance wherewith this fourth Chapter is ended.