An Exposition of Genesis, Exodus · Chapter 13
CHAP. XIII.
4. The next event at Succoth recorded is a double memorial of Israels great deliverance from Egypt, being the great end of two special ordinances from the first to the end of the 16th verse. In the whole we may note,
1. An additional ordinance which Jehovah appoints unto Moses about the first born, Ver. 1.2.
2. The declaration of Moses unto Israel concerning the main use or end of the two ordinances given by Jehovah upon Israels egresse.
1. The end of the feast of unleavened bread, Ver. 3.10.
2. The end of consecrating the males, Ver. 11.16.
1. Here is recorded Gods institution of an additional ordinance unto the former of the Passeover and unleavened bread which is the consecration of the first born unto God. Ver. 1.2.Ver. 1. Herein we have to note,
1. The Author or Institutor expressed, And Jehovah spake unto Moses saying, Readings are the same, — He spake a speech. Ar. Herein note,
1. The term of connection, rendred and, then, also, coupling this worke of God which followeth to that day and time spoken of in the last verse of the former Chapter. In the same day when God brought Israel out of the land of Egypt by their armies he also spake to Moses about this law of the first born, which was at their first stage in Succoth.
2. The matter connected is all that which followeth touching this law of the first born, wherein,
1. The Author or Institutor of it is Jehovah,
2. The first subject to whom this law was given, Moses, Gods Minister to Israel and it was for them.
3. The way of giving it was by speech, Jehovah spake to Moses saying, Ver. 1.
4. The law or ordinance itself, Sanctify to me every first born which openeth, Ver. 2.or the opening of every womb among the sons of Israel, of man and of beast, it is for me, or it is mine, Readings mostly agree, — Sept. — For all the wombs are mine. Syr. In this ordinance we have to observe these particulars,
1. The object or matter ordained, set out thus,
1. By its primacy or order in nature, the first born, and that by an apposition, the opening of the womb. i. e. that which first openeth and is the first fruit of the womb.
2. The boundary of it is among the sons or children of Israel, not among other nations.
3. The specialities of them, the first born of man, and the first born of beasts.
4. The universality of it, every first born that openeth every womb.
2. The act ordained, sanctify all these to me, which command injoineth the consecration of all these unto Jehovah, to be sacrifices unto him, in which he may take pleasure. OnelyOnly this command is to be understood by the regulations following, Ver. 12.13. &c. The summe is, these were made holy to Jehovah by himself.
3. The reason of Gods injoining Moses to sanctify these, is his claim to them, this is mine or for me, and therefore count it not common, but let it be holy unto the Lord. The fuller explication of this law I referre unto the repetition of it and inlargements to it. OnelyOnly here answear these queries,
Quest. How are these first born to be conceived?
Answ. 1. The apposition of opening the womb plainly sheweth, that the account must arise from the mother, that although a man have a first born by a former wife; yet the son that openeth first the womb of another wife is here also intended; and so Christ is reckoned the first born of the virgin; unto whom, we shall see hereafter, this law typically had reference.
Quest. What beasts were these?
Answ. 1. No wild creatures in the field. 2. Such as were clean, and which were more familiarly conversant among men, and fit for their use as is implied in being among the children of Israel, such are they intended here.
Quest. Why! doth God appropriat the first born? are not all his?
Answ. 1. Yea, all are his as the father or maker of all. 2. Yet all are not holy, nor consecrated to Gods service. 3. It is at Gods liberty to make what he will holy to himself. 4. God did this upon a special account, the destroying the first born of Egypt, and saving Israel.
And informeth us by it.
D. 1. In the day of deliverance of the Church, God judgeth meet to give them ordinances.
D. 2. Jehovah himself must be the author of all ordinances tending to his service.
D. 3. God by his Ministers may make known his ordinances to his Church. As by Moses. Ver. 1.
D. 4. Gods immediat command onelyonly can make creatures and persons holy to God
D. 5. The first born of man and beast God by his own prerogative made holy under the law.
D. 6. It was not without a mysterie that God pitched on the first born in the law. It was to Christ.
D. 7. The first born indeed are Gods portion properly in the world and he will have them holy. Ver. 2.
2. The declaration of Moses now followeth concerning the due end and use of these two ordinances for future times, when God should settle them in the land of promise. He begins with the Passeover and unleavened bread, from V. 1. to 10th & then proceeds to that of the first born, Ver. 11. &c.
1. Moses teacheth the true use of the feast of the Passeover and unleavened bread. Wherein,
1. He remind's Israel of the first and present occasion or ground of its institution, Ver. 3.4.
2. He declares the mind of God for the future observation of the same, Ver. 5.6.7.
3. He instructeth them of the special use and end of this service to be observed, Ver. 8.9.10.
In the first of these which is the reminding of Israel of the first rise of this ordinance, we may note,
1. The addresse of Moses to Israel, And Moses said unto the people, Readings most agree, — The Lord said to Moses,Ver. 3. Sam. Herein note,
1. The term connecting closeth the act of Moses with the injunction of God, and so he presently goeth to bespeak Israel, named here the people.
2. The work of this bespeaking them is to rub up their memories, and herein we may note,
1. The act charged on them, which is to remember, the word is singular in the Hebrew, but spoken to the people, and therefore is generally translated in the plural,Ver. 3. remember ye, which word of charge carrieth in it,
1. A passive impression of present providences upon the seed of Israel then surviving.
2. An active worke, of minding their children, and following generations of these things, and bringing them to remembrance.
3. A general work of obediential return to God, with respect to the works of his to be remembred.
2. The object pressed upon their memory, &c.
1. The very day of deliverance, Remember this day wherein ye came out of Egypt from the house of servants, Ver. 2.Hebr. and Sam. same. — Of bondage, Sep. Onk. Syr. Ar. Vulg. The very time of deliverance from slavery of Egypt is chargeable on them to be minded.
2. The author of this deliverance, For by strength of hand Jehovah brought you out from hence, or with a strong hand. Readings herein agree.Ver. 3.
Wherein are charged to memory,
1. The author, Jehovah.
2. The power whereby, the strength of his hand.
3. The effect itself, bringing them out.
3. The law hereupon formerly injoined, And leavened bread shall not be eaten, Readings mostly to the same.Ver. 3. — That ye should not eat leaven. Vulg. This also must be remembred by Israel in their generations.
3. The reason of this charge, which was the present mercy injoined by Israel, This day came ye out in the month Abib. — Of new things. Sept. — Of new fruits. Onk. Sam. Vulg. — In the month of corn graining. Ar. — In the month of flowers, Syr.
1. Their actual deliverance. They were come out.
2. The day named, this, the 15th day.
3. The month noted, that which was now made the first, called in Hebr. Abib, in Caldee Nisan.
Quest. Is this Abib a proper or common name?
Answ. 1. Some make it common as noting the earing of corn, but then the month were uncertain, but here it was certainly known. 2. It was a proper name doubtles, which is given to that month named the first. Ch. 11.2.
Observe we hence.
D. 1. Gods commands and his servants obedience are sweetly united together.
D. 2. Deliverance of the Church from Egyptian bondage is justly chargeable on their memory.
D. 3. Jehovah the Author of deliverance is to be minded with his work, and power of doing it.
D. 4. Remembrance of Jehovah carrieth with it mindfulnes of duty and service to him. Ver. 3.
D. 5. Actual salutation requireth future remembrance of the Church.
D. 6. Dayes and months of mercy are ordered by God to be remembred. Ver. 4.Ver. 4.
2. The next thing declared is the will of God for the future observation of the feast of unleavened bread, wherein also that of the Passeover is implied. This is declared, Ver. 5.6 7.Ver. 5. Wherein we may note,
1. The time designed, And it shall be when Iehovah shall bring thee, Readings to the same,
1. The Author supposed, Jehovah.
2. The work supposed, the bringing Israel to the promised inheritance, declared first to Abraham.
2. The place of observation supposed set out,
1. By the inhabitants in present, The land of the Canaanites, Ver. 5.&c.
2. By the donor and way of conveyance,Ver. 5. Which he sware unto thy fathers to give thee, This was punctually named in Gods oath to Abraham, Isaac and Iacob.
3. By the property of it,Ver. 5. A land flowing with milke and hony, i. e. A land full of blessings.
3. The duty to be observed by the seed of Israel in this place and that expressed,
1. Generally, Thou shalt serve this service in this month, — Do this Worship Sept. — Celebrate this worship, Onk. — Do this work, Ar. Exercise this Worship, Syr. — Celebrate custome of holy things, Vulg. Samar. is as Hebr. Ye shall keep this service, as in Ex. 12.25. If this be generally taken it includes the ordinance of the Passeover, as well as of unleavened bread, so the like speech seemeth to do in the former Chapter, Ver. 15. so here is neither delivered but the work and the monthly time for its observation, Ver. 5.Ver. 5.
2, Specially the ordinance of unleavened bread is here declared and the command about it is twofold,
1. Affirmative which doth establish it in being,
1. As to the matter of it and that is doubled,Ver. 6. Seven days shalt thou eat unleavened cakes, and again unleavened cakes shall be eaten seven dayes Ver. 6. and 7. Sixe dayes &c. Sept. and Sam. Other readings agree and both these read seven, Ver. 7th including that which was for feast,
1. The matter of it was cutting unleavened bread, as before noted.
2. The duration of it, was for 7 dayes.
3. The necessity of it in this positive land.
2. As to the form of it, And in the seventh day shall be a feast to Jehovah, Ver. 6.Readings agree. This festivall to Iehovah was the very formality of this ordinance which in the last chapter we read was to be kept on the first and last of the seven dayes, ver. 16. It may be silenced here because probably it was included in the feast of the passeover, which was on the first day; and that at least generally, expressed in the former verse.
2. The negative command inforceth this which is twice also repeated. 1.Ver. 7. And no leavened thing shall be seen with thee 2. And no old leaven shall be seen in all thy borders. Readings mostly agree, some make it one command, as Syr. Ar. Vulg. same also, — No leavened thing nor leaven itself. This was opened Chap. 12.19. so farre doth Moses by repetition declare the ordinance to be observed.
Quest. Did this forbid them to keep this feast before they came to Canaan?
Answ. No; 1. They did keepe it, as is clear, Numb. 9.2. Their sin hindered them from keeping of it afterward.
Quest. Why doth Moses mention Gods swearing here?
Answ. It is doubtles. 1. To confirm Israels faith in the promise. 2. To give strong comfort and incouragement unto duty.
Quest. Why is this service so often repeated?
Answ. Surely. 1. It notes mans forgetfulnes of his duty. 2. It carrieth in it Gods carefulnes to have his law impressed on the hearts of Israel.
And teacheth us.
D. 1. Future times of Gods mercy must be times for Israels future duty.
D. 2. The Canaanits shall once be abolished and Israel shall flourish.
D. 3. It is good to consider Gods oath to his Church for all good promised.
D. 4. The remembrance of Gods oath requireth service from the Church.
D. 5. The Churches portion is a good portion. Ver. 5.
D. 6. Repetition of lawes is requisit upon dull hearts to make impression.
D. 7. Vnleavened services spiritualized are excellent services for God. Ver. 6.
D. 8. Where unleavened is commanded, leaven is forbidden. Grace asserted denieth sin. Ver. 7.
3. The end of repeating this law to be observed Moses discovers in the special use of it for after-ages, ver. 8.9.10. The use is threefold.
1. The instruction of posterity in the knowledge of Gods works now manifest to Israel And thou shalt shew thy son in that day saying because Jehovah did for me in my comming out from Egypt. Sam. Onk. same with Hebr. — foreign, &c. Sept. — This is for that which God did for me, &c. Ar. — For this cause God did this to me, &c. Syr. Herein we may note, the use or mediate end of this service was to give occasion for instruction to their children, in three parts,
1. That Israel had bin a bondman in Egypt.
2. That Jehovah by his mighty arm and wonderful judgments brought them out from thence.
3. That upon this account the feast of unleavened bread was ordained to them by God in their generations.
Quest. What is the force of that causal term. Because of that, &c.
Answ. 1. Some make it final to Gods work of deliverance, that God saved Israel to do this service. 2. Others referre the proposition to Gods work because of that which God did, this service was instituted to keep that redemption in remembrance with Israel, For the duty was not the end of this work of God, unles mediat, but the effect, the great end followeth in the next verse. Both may have a fair interpretation and be joined together, Ver. 8.Ver. 8. The last is best.
2. The memorial of God,Ver. 9. And it shall be to thee for a signe upon thine hand, and for a memorial between thine eyes, that the law of Jehovah may be in thy mouth, because with a mighty hand Jehovah brought thee out of Egypt, Readings agree in sense, — Before thine eyes. Sept. — With mighty power. Ar. Herein we have,
1. The great end of this ordinance proposed as a signal, and that by way of injunction, in two several expressions,
1. It shall be for a signe unto thee upon thy hand; wherein the use is made sacramental.
2. It shall be for a memorial for thee between thine eyes, or before them; this also is sacramental, we may put them both together and so read, this ordinance to be either a signal monument, or a monumental signe, of that Covenant which God made with Israel when he brought them out of Egypt: and this is injoined so to be used as a sacrament, which is memorative.
2. The connection of this signal with the word, which makes a sacrament, That the law of Iehovah may be in thy mouth, that is by this signal united thereto, as Gods Covenant, it may be confirmed and perpetuated in thee to be believed, and professed.
3. The reason of this institution, for with a mighty hand Jehovah, &c. This was the special rise of that sacramental ordinance at this time, which was typical to a greater redemption.
Quest. What mean this sign and memorial upon the hands and between the eyes?
Answ. 1. No superstitious things, as the enlarged phylacteries, for which Christ reprooved the hypocrisy of the Pharisees, Math. 23.5. 2. God did for a time allow some visible helps, to keep his law in mind, Numb. 15.38.
3. God herein seemes to resemble the things of his law to those more precious & ornamental things which men more choicely keep, as bracelets, and frontlets, Deut. 6. ver. 6, 8.
4. Here it is also ordained as a sacramental visible help, such as the Passeover was to full obedience.
Quest. What is meant by the law of God being in the mouth?
Answ. 1. The whole Covenant of God delivered by Moses unto Israel, as we shall read hereafter. 2. The being in the mouth, is by truth of profession, arising from faith in the heart. 3. It carrieth the same spiritual work in it as in the Covenant of the Father with the Redeemer, Isai. 59. ver. 21. The Passeover was the sacramental seal of this, Ver. 9.
3. The last use was to be an anniversary observation, And thou shalt keep this statute in its season from dayes to dayes, or from year to year, quotannis, Sam. Mont. Ar. — From year to year, Ar. Septuag. as Hebr. From time to time, Onkel. Syr. The summe of all is an annual constitution of this ordinance, for an anniversary remembrance of Gods Covenant evidenced by redeeming his Church out of Egypt, as to the term of dayes it must note years. For
1. The Passeover was but once in a year.
2. Dayes are so often used for years in the Old and New Testament, Gen. 4.3. Rev. 11.3.
Learn from it.
D. 1. The instruction of children is a duty upon parents.
D. 2. God command's continuance of ordinances for instruction of posterity.
D. 3. The reason of Gods ordinances must be understood by parents and children, Ver. 8.
D. 4. Sacramental signes, and memorials of God, he is pleased to give his Church,
D. 5. God would have these signal memorials at hand and before the eyes of his.
D. 6. The Passeover was a true sacramental signe and seal of Gods Covenant.
D. 7. By sacraments rightly used Gods Covenant is confirmed on hearts and in profession.
D. 8. Gods mighty gracious, redemption is a just cause of such memorials. Ver. 9.
D. 9. Gods sacraments are his statutes and positive lawes.
D. 10. It is Gods prerogative, to make anniversary memorials of his mercies. Ver. 10.Ver. 10.
2. The next thing declared by Moses is the end of consecrating the first born unto God, ver. 11.16. Wherein more generally note,
1. The circumstances of time and place for this, ver. 11.
2. The law itself of the first born repeated, ver. 12.13.
3. The use of this institution, ver. 14.15.16.
In the first the same time and place are supposed for this duty as for the former, and almost expressed in the same words, save that the name of Canaanits onelyonly, is used instead of all other nations forenamed, and therefore there is no need of any further explication of this 11. verse. See ver. 5.
Quest. Did not Israel observe this law before they came into the land of the Canaanits?
Answ. Yea doubtles, God required the first born in present, and it was continually observed in the wildernes, rhe law therefore is not exclusive to other times, and places, but especially directs them to the right use and constant practise of this duty when God should give them rest.
Learn.
D. The time and place of Gods performing his word and oath to fathers and children, ingage them in succeeding generations to give themselves to the Lord. Ver. 11.Ver. 11.
In the second we have the law itself of separating the first born unto God repeated with an explication. Wherein we may observe,
1. The law generally expressed in these terms,Ver. 12. Then thou shalt make to passe unto Iehovah every opening of the womb, Readings agree in sense, — Thou shalt separate every thing that openeth the womb, Sept. Sam. Ar. Syr. Vulg, — Thou shalt cause to passe before the Lord. Onkel. Herein are considerable,
1. The subject of this law is Israel, every one to whom God was pleased to give the seed of man and beast, Others are not here concerned.
2. The law itself for duty, wherein are expressed,
1. The object, every opening of the matrice; that is, every first born as it is expressed by the Syr.
2. The act, Thou shalt make it to passe over, thou shalt separate, as ours, and others, the burden of this phrase may be thus taken,
1. As it notes a passing from mans power to Gods.
2. As passing under the rod, so separating, and sanctifying it to the Lords use, Levit. 27.32.
3. As passing through the fire; so the sacrifice did; and so the passing of the first born is stiled a sacrifice, Ver. 15. Numb. 18.17.
3. The end terminating this law is the same as the efficient of it, Jehovah himself; he made this ordinance for himself, Ver. 12.
2. The law is more specially explained,
1. Concerning beasts, and therein two rules given,
Ver. 13.1. About clean beasts, And every opening being the emission of a beast, which thou shalt have, the males shall be for Iehovah, — Every thing that opens the womb of the herds, &c. Sept. — Thou shalt sanctify before the Lord. Onkel. — Consecrate Vulg. Herein note,
1. The order, the first that openeth the womb.
2. The sexe, all that are males first opening.
3. The propriety, such as are a mans own.
4. The transferring of them, they must be passed over to the Lord, and become his, Ver. 12.
Ver. 13.2. About beasts unclean, And every opening of an asse thou shalt redeem with a kid; and if thou wilt not redeem it, then shalt thou behead it, or cut off its neck or break it. Sam. Ar. same. — First born of labouring beasts, Syr. — Thou shalt kill it, Onk. Syr. Vulg. — Thou shalt chang for a sheep, but if thou wilt not change it, thou shalt redeem it with mony, Sept.
Herein we have two rules added about unclean beasts, under the instance of the asse.
1. That the firstling of an asse, and so of every unclean beast, must be redeemed with a lamb or kid, Numb. 18.15. The unclean by a clean creature. Where note,
1. God own's the first born of an unclean beast to be his due, and proper right.
2. He requireth the redemption of it, which is by putting a clean creature in its steed to be offered unto God; so the immaculat lamb is put into the place of sinners, and Christ made a curse, &c.
2. In case men will not redeem the unclean creature, the law appoints the decollation of it; and the cutting off the dogs neck, Isai. 66.3. It notes an opprobrious destruction of it.
2. Concerning man is the law opened, And all the first born of man among thy sons thou shalt redeem, All readings agree. Herein,
1. The order, the first born of man or Adam.
2. The sexe, among thy sons or thy males.
3. The act commanded & explained, it must be sanctified to God by redeeming, not by killing, and the price of redemption was five shekels after the shekel of the sanctuary, and this was to be done at a month old, Numb. 18.15.16. Ver. 13.Ver. 13.
Quest. Why doth God claime a propriety in unclean beasts?
Answ. 1. They are all his creatures. 2. The distinction of clean and unclean, was for mans use prescribed by God, but not set to himself. 3. God alone is the author of his own discriminations, & who can gainsay him? 4. God may intend that which he told unto Peter; that there was no man so unclean, but there might be an accesse for him unto God. Act. 10.
Quest. Were there no other rules given about the first born of unclean beasts, then what are here?
Answ. Yea. 1. That the first born either of herd or flock, which were clean beasts, must be seven dayes with its dam, and the 8th day it was to be given unto God, Ex. 22.30. It was conceived to prevent deceit. 2. That the first born was to be excepted from other voluntary offerings, because this was Gods already, Levit. 26.27. It was to prevent hypocrisy. 3. That the first born of the bullock must not labour, nor the firstling of the sheep be shorn before it be given unto God. Deut. 15.19. This was to prevent covetousnes.
Quest. When and at what price were the first born of men redeemed, and was it after God tooke the Levites insteed of the first born?
Answer. 1. At a month old they were to be redeemed. 2. The price of every head, 5 shekels to redeem. Num. 18.16. 3. The Levites were taken for Gods service, yet the price continued upon the first born; as an acknowledgement that they were Gods propriety, Num. 3.40.47. This was given to Aaron, Ver, 51. all this was mysterious and had its truth in Christ himself as the Spirit noteth, Luk. 2. v. 22.23.
And teacheth us.
D. 1. Jehovah is the beginning and end of his own ordinances. He sets them for himself.
D. 2. The Church must act these duties from God unto God himself.
D. 3. All that God requireth must his people make to passe from them to him.
D. 4. First born males of beasts God required in the Law for special use to himself, Ver. 12.
D. 5 Clean and unclean among creatures is a distinction made by God for men, not for himself.
D. 6. God hath a propriety in all creatures be they never so unclean.
D. 7. God hath ordered redemption for unclean by putting the clean in their stead.
D. 8. Vnclean unredeemed must be destroyed.
D. 9. A price hath God set for mans redemption to gain a Church of the first born.
D. 10. The law of the first born hath its truth and accomplishment in Christ Jesus. The first born of every creature. Col. 1.15. Ver. 13.
In the third general noted we have the end and use of this Law of the first born discovered as it concerned posterity, Ver. 14.15.16.Ver. 14. Wherein note,
1. A supposition, And it shall be when thy son shall aske thee to morrow, saying what is this? Sam. Onk. Ar. Syr. Vulg. same. — foreign Sept. In it are,
1. The time supposed, to morrow, which notes all succeeding time, as Heb. 13.8.
2. The thing supposed, which is the inquirie of posterity concerning this ordinance of the first born, what it is; or what it meaneth.
2. A resolution of this quere returned, Then thou shalt say to him, Ver. 14.&c. Wherein by way of answer are returned these things,
1. A declaration of Gods delivering Israel from Egypt,Ver. 15. By strength of hand Iehovah brought us out from Egypt, from the house of servants, or of bondage. Readings agree. Ver. 14.
2. A narrative of what Pharaoh did, And it was because Pharaoh hardned himself to send us away, Ver. 15.Readings are to the same sense. He would hardly or with difficulty let us goe.
3. A repetition of Gods act upon Egypts first born,Ver, 15. Iehovah even slew every first born in the land of Egypt from the first born of man to the first born of beast, Readings agree.
4. A rendring of the reason of this work,Ver. 15. Therefore I sacrifice to Iehovah all that openeth the womb being males, and all the first born of my sons I redeem, Readings agree. Herein,
1. The illative term therefore, that is because of Gods saving providences defensive which is an offensive to enemies.
2. The work inforced, I sacrifice, &c. two acts are in it,
1. Sacrificing all clean creatures designed thereunto.
2. Redemption of all the first born of man; which as before is noted typical.
5. A proposition of the special use or end of this,Ver. 16. And it shall be for a signe on thy hand, and for Phylacteries between thine eyes. For by the strength of hand Iehovah brought us out of Egypt, — And immovable, Sept. for a pendent. Onk. Vulg. — monument. Sam. — Expansum. Ar. Herein we have to observe,
1. The end of this ordinance. It was a daily memorial of God, set out by signals on hands and eyes.
2. The reason pressing it repeated, which was Gods mighty redemption of his people out of Egypt.
Quest. Why should generations following, say the Lord brought us out of the land of Egypt, when they were never there?
Answ. 1. Original mercies are memorable in succeeding generations. 2. All posterity live in the strength of foregoing mercies to the Church. 3. All past and to come are one Church of God.
Whence we observe.
D. 1. Ancient ordinances may be justly questioned in succeeding ages to know the meaning of them.
D. 2. Reason is to be given of our religion to such as reasonably demand it.
D. 3. Children may aske of parents and they must inform them of the ordinances of God.
D. 4. Redemption-mercies are to be recorded and reported as just ground of Gods ordinance. Ver. 14.
D. 5. Oppositions against redemptions are justly declared to make the work glorious, and Gods people obedient.
D. 6. Vengeance upon the enemies of the Churches redemption, is fit to be known to quicken them to duty.
D. 7. The Churches reason for its religion to God, is rightly taken from its redemption. Ver. 15.
D. 8. Gods redeeming mercies ought to work in the Church eternal memorials of him. Ver. 16.
5. The last event recorded for Israel while they were at Succoth, is Gods manuduction of them in the way of their escaping from Egypt, V. 17.18.19. Wherein we have to note,
1. The negative description of Gods guidance, Ver. 17.
2. The positive discovery of it Ver. 18.
3. The accessory act of Moses declared in carrying Josephs bones, Ver. 19.
In the former we have these particulars considerable,
1. The occasion of the following description,Ver. 17. And it was in Pharaohs sending away the people. Onk. and Sam. are the same with Hebr. — As or when Pharaoh sent away the people, Sept. Syr. Ar. Vulg. Much to the same sense.
S S. S.
1. Here beginneth the 16th section of the law as the Hebrewes account, which they call Beschalleth, from the second word in the text, which signifyeth in sending away, nothing is difficult here, onelyonly the time and occasion of the following relation is expressed.
Ver. 17.2. The act of God denied, Then God did not lead them by the way of the land of the Philistines, though that was neer, Readings mostly agree, — Because it was neer, — Which was neer. Vulg. Herein,
1. The act of God denied, He lead them not by the way of the Philistines, he would not carry them in that course unto Canaan.
2. The seeming conveniency of that way is yet expressed; that it was the neerer way.
3. The reason urged why God did not send them this way, For God said least it repent the people in their seeing warre and they return into Egypt, Sept. Sam. Ar. Vulg. same, — Least the people fear. Onk. Syr. Here,
1. Gods foresight of Israels frailty, he knew well their temper, how apt they were to start at difficulties, and to choose their former bondage.
2. Gods prevention of this evil, therefore he carried them another way, that they should not presently see warre and be dismayed.
Quest. How doth it appear that the land of the Philistins was the n…erest way to Canaan?
Answ. Several wayes. 1. Some of the cities of the Philistins were reckoned among the Canaanits, Gen 10, 19, Jos. 13, 2, 3.4, and was part of the promised land, which was not conquered because of their sin and unbelief. 2. The time of travelling between some part of Canaan & Egypt, is reckoned by some to be three dayes 3. The going and comming of the sons of Jacob to and from Egypt for corn, sheweth that the…e was a neerer way; and doubtles they took the neerest.
Quest. Why doth the God of Israel so provide against Israels seeing warre?
Answer. 1. Not from any weaknes in him to break the arm of the Philistins, which was as easy, as to destroy the Egyptians. 2. God deals with Israel according to their weaknes; he would inn e and fit them for warre, before be put them upon it; and so he did, before he suffered Amalek to assault them. 3. Gods foreknowledge of the event was certain, however he speak's after the manner of men; he knew what Israel would do upon su…h trialls, and therefore did prevent them; and would not let them go the hardest way, though it were the neerest. 4. The Philistins had slain some before. 1 Chron. 7.21. Ephraims sons, &c.
We note hence.
D. 1. After redemption of his Church God provideth for guiding them in the way to rest.
D. 2. Neerest wayes to rest with men are not alwayes approoved by God for his people.
D. 3. Gods foreknowledge of dangerous wayes to his Church doth prevent them.
D. 4. God will not put his people upon warre or hard trials until he have fitted them for it.
D. 5. Gods special care of his Church is to keep them from a retreat to bondage after redemption. V. 17.Ver. 17.
2. The positive narration of Gods conduct now followeth, ver. 18.Ver. 18. Wherein are these particulars,
1. Gods conduct of Israel, But God made the people goe about by the way of the wildernes of the red sea, Readings are to the same sense, note here,
1. The leader Elohim, the almighty God, he order's their way and march.
2. The subjects conducted, the people of Israel.
3. The way was the desert or wildernes which was towards the red sea; of which we shall read more hereafter.
4. The conduct itself, he made them take a compasse, and goe about, instead of going the directer way.
2. Israels march under this conduct, &c.
2. Israels march under this conduct, And the sons of Israel went up harnassed, or marshalled by fives out of the land of Egypt, Ver, 18.— In the fifth generation, &c. Sept. and Sam. — Instructed, they went up armed. Onk. Syr. Vulg. Ar. Here note,
1. The army, the sons of Israel, as before.
2. The motion, or march, they went up out of Egypt.
3. The order, or accomplishment of them as to their march, some read they went up by five in a ranke Others,foreign they went up harnassed or armed quintati as Ar. Mont. renders. The word commeth from that which signifieth five; therefore some read, in the fifth generation they came up, but that is false, they came out in the fourth generation, according to Gods word to Abraham. Others, that they had five sorts of weapons, which is not probable, for it is questioned whether they had any. Others, note their order and good accomplishment for their march, as those who are marshalled by fives, and girded about their loins, which some conceive the word to note, as about the fifth rib. The summe is, they marched orderly without confusion, and well trussed up for their journies. God being their guide, and magazine for military and necessary accommodations, Jos. 1.14, Jos. 4.12. Judg. 7.11. The word is, armed, as there translated by ours, or harnassed.
Quest. Why did God lead them through the wildernes?
Answ. 1. His own will is reason enough, Dei volunt as summa necessitas-Tertul. 2. He consulted his glory to do more wonders upon the Egyptians. 3. His providence ordered trials therein for his people. 4. It might be to make their following rest more comfortable. In wisdom God did all. All this was in ordine gratiae. Iun.
And teacheth us.
D. 1. God doth not order salvation to his as it pleaseth man, but as it pleaseth himself.
D. 2. God in wisdom somtimes translates his Church from the house of bondage to a wildernes.
D. 3. Wildernes and red-sea paths, are the way of Gods people here below.
D. 4. God makes the way to rest not alwayes strait, but to be about.
D. 6. Israel, or Gods people, go the round that God doth lead them.
D. 6. Orderly and well instructed are the Churches motions under God in wildernes-wayes. Ver. 18.
3. The accessory act of Moses in following God is the taking of Josephs bones with him. Wherein,Ver. 19.
1. The act, And Moses took the bones of Joseph with him, All readings agree, the words are plain.
1. The author is Moses, now chief in Israel.
2. The matter of his care, the bones of Joseph.
3. The work. He took them, i. e. he gave order for the comely transportation of them.
2. The reason of this act,Ver: 19, For he had swearing sworn the sons of Israel, saying, visiting God will visit you, and ye shall carry up my bones from hence with you, Readings do most agree. Some read God will visit, others God will remember, as Onk. Syr. Ar. Herein observe,
1. The urging cause, his oath on Israel.
2. The ground of this oath, Gods certain visitation of Israel for their redemption.
3. The matter thereupon sworn, Ye shall carry up my bones with you.
Quest. Were the bones of the other sons of Jacob now carried with them also?
Answer. 1. That some of those fathers were buried in Sichem is expresse, Act. 7.16. 2. That they were carried at this time is not certain. 3. Probably some might be now carried. But it is no matter of faith, because not revealed.
Quest. Was it lawfull to impose or take an oath about such light matters as of transporting bones?
Answer. 1. It is certain that oaths must be about lawfull things. 2. In some cases an oath may be lawfull as to indifferent things; where God seems to require it. 3. The oath here given was upon a Propheticall discovery. 4. By faith Joseph gave charge concerning his bones, & therefore upon Gods word. But this is not imitable by others. Heb. 11.22.
And gives us to observe.
D. 1. VponUpon Gods instinct dead signalls of present and living redemption his servants may carry with them. But no reliques for superstitious uses warrantable hence.
D. 2. Gods word of prophesy is a sure ground of adjuring the Church to faith and duties sutable.
D. 3. In such case, oathes taken and imposed must be fulfilled; as to the bones of Gods witnesses.
D. 4. What God commands and faith orders about dead bones must be observed; and no more, Ver. 19.
Now followeth Gods motion with Israel, and his providence over them as to their third stage, Ver. 20.21.22. Wherein we have,
1. Their motion described, And they went forward from Succoth and encamped in Etham in the edge of the wildernes, Readings to the same sence; onelyonly some varie the names of Succoth & Etham. Herein we may note,
1. The mover, the same people.
2. Their motion from the second stage, They journied or went from Succoth.
3. Their pitching in the third stage, They encamped in Etham upon the side or edge of the wildernes, leading to the red sea, Numb. 33.6. The words are plain, Ver. 20.Ver. 20. On the 17th day of the first month.
2. Gods leading and guiding them, &c. Ver. 21.22.Ver. 21. Wherein we have to observe,
1. The motion of the Captain of the Lords host, And Iehovah went before them, Readings most agree, The Angel of the Lord some read, as Exod. 14.19. It was Christ, God blessed for ever,
1. The Captain, Christ.
2. His motion, he walked or marched.
3. His order, in the front, or before them.
2. The manner of his appearance under a double signal,
1. By day in a pillar of a cloud to lead them the way, Readings mostly agree, and altogether in sense, Ver. 21.Ver. 21.
2. By night in a Pillar of fire to give them light.
3. The constancy of his thus appearing,Ver. 22. He remooved not the pillar of the cloud by day, nor the pillar of fire by night before the people, The pillar, &c. did not fail or cease, or depart, as most do render. This noteth the continued visibility of those divine signals by God unto Israel; he that first gave them did continue them at his pleasure. Some queries are here to be resolved.
Quest. 1. Who was it that did appear in this pillar, and how did he appear?
Answ. 1. In the text, Ver. 21. It is said expressely, Jehovah was in those pillars. 2. He is called the Angel of God, Ex. 14.19. Which was the Angel of the Covenant Christ Jesus, whom the Israelites tempted. 1. Cor. 10.9. 3. The form of speech is sacramental, and notes the manner of Gods appearance in these signals, not that his essence was included in them, or turned into them, but that onelyonly it was represented by them.
Quest. 2. Were this cloud & fire truly such?
Ans. 1. Seing God giveth them the names of cloud and fire, it is sure God gave them the nature; for God makes no phansies. 2. Though these were really such, yet not made such by natural causation, but created by the power of God for his Churches special use, and of an extraordinary being, and quality. 2. Many are the differences between these, and such as are onelyonly natural, as
1. In their principle, these were immediatly created by God, those arose from material causes; therefore wicked was that assertion, that this was an uncreated cloud, and, that Christ, as Servetus said.
2. In their nature, though they were truly bodies, yet not of the same substance, with natural clouds and fire.
3. In figure, which was a pillar perpendicular from heaven to earth, and that alwayes the same, which natural clouds and fire do not keep.
4. In respect of motion, which was not by mooving with winds or otherwise, but by the word and will of God onelyonly, somtime behind,
5. In duration, other clouds quickly vanish, and fire also, but these were continued so long as God thought fit to make use of them, for 40 years.
Quest. 3. Were these Pillar and cloud of fire two distinct, and successive, or one onelyonly?
Answ. 1. Some assert them to be two in substance, and others leave it in doubt as a matter not to be determined. 2. It is certain by the word of God that this signal was but one in substance, though double in appearance as the condition of day & night required. So it is said that the cloud was upon the Tabernacle by day, and the appearance of fire in the same by night, Numb. 9.15.16. And expressely, Exod. 14.19.20.24. It appears to be the same in a double use, when it remooved from the front of Israel to the rear, it was therefore one and the same in those two shapes appearing by day and by night.
Q. 4. What was the use of these pillars?
Answ. 1. Guidance through an uncouth wildernes is here expressed to be by day and night. 2. Protection and defense, as we see in its comming between Israel & the Egyptians, Ch. 14. Ver. 19▪ 3, Influence of refreshing from heat by day and the inconveniencies of the night, Numb. 14. v. 14. Psal. 105.39. 4. A spiritual use is added by the Apostle that they were baptised in the cloud, &c. 1. Cor. 10. v. 2.
Quest. When did these pillars begin and end?
Answ. 1. God raised them so soon as Israel had need of them, which was at their going out of Egypt, and entrance into the wildernes, as hence may be gathered. 2. The continuance was, as is justly presumed, 40 years, while God had carried Israel through the wildernes-wayes into Canaan. This is rationally to be gathered from the use God made of them.
Quest. Did the people journy uncessantly by night and day?
Answ. 1. No, for somtimes the cloud stood still and then they pitched and rested; Numb. 9.17. 2. The meaning therefore is, that when God called them to moove, by day or by night, as sometimes he did, that then the cloud by day and the fire by night did go before them, and lead them, as we find a case in the pursuit of the Egyptians, when they journied by night. Ex. 14 15.20.
Whence we learn.
D. 1. Gods redemption-work is progressive from state to state. Still further from Egypt.
D. 2. Redemption-motions under God may bring the Church neerer the wildernes at first.
D. 3. Where-ever God brings his Church in the way of redemption, they are encamped. Ver. 20.
D. 4. In the camp of the Church, Jehovah in Christ is their Captain and Guide.
D. 5. The Captain of the Lords host goeth before his Church in all redemption-motions.
D. 6. Visible signals is God pleased to give of his presence with his Church at his pleasure.
D. 7. Signes do not comprehend God, but represent him graciously to his Church.
D. 8. Cloud and fire though different signes as to Israel, yet are of the same sense to them. Isai. 4.5.
D. 9. The Pillar of cloud and fire is a standing memorial of Gods care over his Church. foreign Statua.
D. 10. Day and night providence equally takes care for the good of Gods people.
D. 11. Guidance, protection, influence of comfort and sanctification to God are the use of his signals.
D. 12. Night as well as day motions may betide Gods Israel in the way of redemption.
D. 13. Israels cloud and fire are eminently distinct from those of the world.
D. 14. Neither the hottest day nor the darkest night shall stop the Churches redemption-motion.
D. 15. God begins and ends his providential help as his will and the state of his Church require.
D. 16. God makes his people witnesses of his visible care and help of them.
D. 17. God is not mutable in his purpose and work of grace to his redeemed people. Ver. 21.22.