An Exposition of Genesis, Exodus · Chapter 15
CHAP. XV.
The Chronical connective particle Then which subjoineth this Chapter to the former, sheweth the following history of Israels praise to referre to the great works of God saving Israel, and destroying the Egyptians, which was before reported. In the general division of Israels 5th stage which is declared from the 15th Ver of the 14th Chapter to the 26th of this 15th, it was observed that this history of the song of Moses from Ver. 15. to 21. was the seventh head, and the progresse of Israel afterward, three dayes in the wildernes and pitching in Marah was the 8th from Ver. 22. to 26. Where the 5th stage was finished.
If we consider this Chapter by itself, it contains two general heads,
1. The narrative of Israels praise, Ver. 1.21.
2. The history of further progresse and pitching, Ver. 22.27.
1. At Marah which was the fifth stage. Ver. 26.
2. At Elim which was the sixth stage. Ver. 27.
I shall proceed according to the general division, and so we enter in this Chapter upon the seventh head.
7. The next event in the passage of Israel unto the fifth stage after their departure out of Egypt, is the praise ascribed unto God by Israel in the song of Moses. The general parts are two to be observed.
1, The proposal by Moses and the men. Ver. 1.19.
2. The responsal by Miriam and the women, Ver. 20.21.
In the former we have more especially to consider,
1. The general proposition and argument of this song, Ver. 1.
2. The grounds or motives of it, twofold.
1. Such as were already past, Ver. 2.12.
2. Such as were to come, which faith evidenced, Ver. 13.17.
3. The conclusion, Ver. 18.19.
In the general proposition of this joyful song occurre,
1. The preface, Then sang Moses and the sons of Israel, Ver, 1.this song to Iehovah, and they said, saying, Readings are all to the same sense. OnelyOnly that which is singular to Moses, is read plural by the 70, and for singing some read praising, Ar. Herein these terms are obvious,
1. The term chronical which knits this to the former history then, foreignthis is generally so translated az.
Quest. When was this time?
Answer. Immediatly in that morning of their deliverance, and the Egyptians submersion, which was the 21th day of the first month, and the great festival in the dayes of unleavened bread.
2. The minister and subject of this song, Moses inspired by God, as his Prophet, and the sons of Israel, all the men that were capable of such a duty as to sing, and praise the Lord.
3. The matter of the work reported what they did, They sang this song; that is, that which followeth.
4. The manner of acting it was by voice, saying they said, with singing voice.
Quest. What was the order of singing this song?
Answer. 1. It is evident Moses was the chief Minister of the song, he from God penned, and made it. 2. He it is likely gave this song unto them, or declared the same, that they might sing with him.
Quest. What was the end or scope of this song?
Answer. 1. To impresse this mighty work of God on Israel. 2. To raise their hearts unto Gods praise, Ps. 106.12. 3. Hereby they were joint witnesses of the unheard of work of God, in Israels deliverance. 4. The Spirit of God makes further use of it in applying this song unto the deliverance of the Church from spiritual Egypt, Rev. 15.3.
Quest, Did the children of Israel truly praise God in this song?
Answer. 1. This surely was required of God, & intended by Moses. 2. The true beleevers among the Israelits; did praise truely according to their faith. 3. Such as were but temporary and sight beleevers, they praised God in the letter, but not in the spirit; as in the visible Church is done at this day, some stick in the letter of duty, and some reach to the Spirit of it.
2. The proposition of praise made by Moses in general, wherein we may observe,
1. The resolution of faith unto this duty, I will sing to Jehovah, Let us,Ver. 1. and we will sing, or let us praise God. So readings do vary but not from the sense. Here note,
1. The subject of the duty exprest in the first person, I, which is not individually to be taken, but collectively in the name of the Church, whereby they bind themselves in this resolve for duty.
2. The duty itself, which is exprest in the future time, I will sing; which act, though in itself it be external onelyonly, in the voice, yet carrieth in it all the inward and spiritual action of worshipping by praise; in the inward spiritual joy of the heart, as in the confession of the mouth, & is a work of faith.
3. The object terminating this duty is Iehovah himself, unto him alone doth Moses, and Israel sing; he is the reciprocal object of praise, as well as of prayer.
2. The general ground of this resolution for praise, which is the greatnes of Gods work now done, exprest,
1. By an assertion of his greatnes,Ver. 1. In magnifying he was magnified, — Gloriously was he glorified, Sept. Sam. Vulg. — He was magnified above the great ones and magnificence is his. Onk. Cald. — Because in power he was mighty, Ar. — Let us praise God to be glorified, who was glorified upon the horses, &c. Syr. Here observe,
1. The rational particle giveth an account, foreign for, or because of his greatnes, therefore will I praise Jehovah.
2. The substance of the reason itself, in magnifying he was magnified, the sense is, in making out greatnes, and excellency or glory, he was made great, cxcellent and glorious; that is, he appeared so to be, excelling gloriously, or exceeedingly excellent. Iun.
2. By an evidence of the fact, now declared on the Egyptians, The horse and his rider hath he thrown into the sea, All readings agree in this,
1. The author of this, the great Jehovah.
2. The object, singularly expressed horse and rider; which by some is transferred to Pharaoh himself; but it is too narrow, here they are terms of multitude, that is, all the horses and their riders in the Egyptian army; which comprehend the whole host.
3. The fact, which evidenceth his excellent greatnes, he threw them into the sea.
1. He in judgment mooved them to go in.
2. He in vengeance cast them into the waters and drowned them, after he had conducted Israel thorough the sea safely.
Quest. Why is this made the general burden of the song?
Answ. 1. Horse and riders are the excellency of strength and pride of power among men, Isai. 36.8. 2. These were trusted in by Pharaoh and muster'd up against God and Israel. 3. In destroying these the excellency of Gods power appeared, God made it known, that the Egyptians were men and not God, and their horses flesh, and not spirit. Isai. 31.3.
It teacheth us.
D. 1. The time of Israels salvation and Egypts destruction is the season of the Churches praise.
D. 2. The first day of the Churches feast of unleavened bread is their initial feast, but the last a full festival. 1 Cor. 5.7.8.
D. 3. Gods Ministers of salvation should lead, and subjects of salvation should follow, in the work of praise.
D. 4. Jehovah onelyonly is the object terminating praise.
D. 5. Singing, as a spiritual work onelyonly, sutes with God.
D. 6. Permanent resolutions of praising Jehovah are becomming his Church.
D. 7. The excelling excellency of God in himself, is the true matter of his praise with his people.
D. 8. Evidence of Gods excellency in destroying the strength of persecuting powers, must provoke his Church to sing of his greatnes. Ver. 1.
2. The speciall grounds and motives of this praise do now follow, which are of two sorts,
1. Some concerning the time and providences past, from Ver. 2. unto the end of ver. 12.
2. Some respecting the time to come. ver. 13. &c.
As to the former they may be referred also unto these two heads,
1. To Gods being, what he was to them, ver. 2.3.
2. Gods doing, what he did for them, ver. 4.12.
In the former Moses describes God two wayes,
1. In relation, ver. 2.
2. In himself simply, ver. 3.
1. As to that which notes his relation, therein we have,
1. The description relative, which is in these four perticulars,
1. Jah is my strength and my song. Ver. 2.Vulg. same, — Help and protectour, Sept. — The terrible Lord. Onk. — My strength and my praise is God. Sam. — Most mighty and most glorious is God the Lord. Syr. — My magnificence and my glory, Ar.
1. The subject related here is Jah Gods proper name, equivalent with that of Jehovah, and notes his being, and him to be the cause of being unto all things, and now of the Churches salvation, and Egypts destruction; it is usually expressed in songs of praise. Ps. 68.5.
2. The subject correlat, Moses and Israel with him, Gods Church and people adopted.
3. The relation between these, My strength and my song; The same is expressed, Ps. 118.14. Isai. 12.2. Which terms may be understood,
1. Efficiently, that Jehovah gave them strength, and made them a praise to him.
2. Objectively, that Jah Jehovah was the subject of their strong praise, as in the connection strength seemeth to intend, so it is used Ps. 29.1. Ps. 8.2. Mat. 21.16. In both senses may it be taken, and the term of propriety my intimat's the peculiarity of this relation from Jehovah to his Church.
2. The next relative discovery is, He was my salvation or for my salvation, Ver. 2.Vulg. same. — foreign Sept. — He spake in his word, and was to me for a Redeemer, Onk. — Therefore will he be to me for salvation, Sam. — Who was my helper, Ar. And he will be to us a Saviour, Syr,
1. The terms in relation are the same Jehovah and Israel; God and his Church.
2. The ground of relation between them is salvation; he the saviour and they the saved, which two are terms reciprocal, now this salvation is either special & singular, as that from the Egyptians now past, or generall and of the largest consideration, as salvation to eternity unto such as are truly in this relation with him.
Ver. 2.3. The next relation expressed is, He is my God, or This is my God, Sept. Onk. Sam. Syr. Vulg. same. — This my almighty, Ar,
1. The terms of this relation are the same Iehovah and Israel.
2. The relation between them is adoption, that is asserted by Moses, he is my God, and I am his adopted, he to be almighty God to me, and I to be an inrolled subject to him, this also in the truth is onelyonly belonging to the true Church, Hos. 2.23.
4. The last relative description is, He is the God of my Father, Readings all agree, — Of my fathers, Onkel.
1. The terms are here Jehovah and Abraham.
2. The relation is adoption, Jehovah was to him a God, G…n. 17.7. The Caldee read's plural fathers, and so take in Isaac and Iacob.
Quest, Why doth he mention this relation?
Answer. 1. To note the truth of that God, whom he doth assert to himself, Ex. 3.14. 2. To point out the faithfulnes of that God, who continued so from Abraham to Israel, as he promised, Gen. 15. 3. To make this altogether a matter of praise.
2. Next to this relative description of God we have a positive resolution of duty to him, and that in two particulars,
Ver. 2.1. For making him an house, And I will make him an habitation, — I will glorify him, Sept. — I will build him a sanctuary, Onk. — I will praise him, Sam. Syr. — I betake my self to him Ar. Herein note,
1. The subject of this duty. I Moses, and Israel, whose God is Jehovah. Truly adopted ones.
2. The object of this duty, Jehovah their God.
3. The duty itself, I will make him an habitation. i. e. for my self, or I will inhabit him, as some read, but the conjugation will not suffer it. Others to the letter. I will make an habitation, or a comely dwelling for him; which if it respect Gods visible Tabernacle among them, yet it must note that spiritual house of souls, wherein God delight's to dwell, so his Church is called his house. 1. Cor. 3.16. 1 Pet. 2.5.
2. For honoring or worshipping of him, I will exalt him, Sept. Sam. Syr. Vulg. same. — I will serve him. Onkel. — I magnify him. Ar The for…e and compasse of this duty carrieth in it the whole work of true religion; which stands in the inward prizing and affecting God according to his high being; as he is indeed the most high, and no lesse in sutable actings about his worship; that the high praises of God should be in their mouths. Ps. 149.6. So no lesse are the tremblings of humble souls sutable expressions given unto God exalted on his throne. Isai. 66.1.2. Ver. 2.Ver. 2.
3. The description of Gods being positive, or absolute, for which also Moses doth exalt him, followeth in two assertions added,
1. Iehovah is a man of warre, Ver. 3.— The Lord breaketh warres. Sept. Ps. 46.8.9. — The Lord is the conqueror of warres. Onk. — Mighty in war. Sam. — The Lord is a giant and warriour. Syr. — The God of battels, Ar. — The Lord is as it were a man that fighteth. Vulg. In this position,
1. The subject is Iehovah, the infinit and eternal being, the cause of all.
2. The attribute is a man of warre, which expression among men notes one mighty, subtil, active to annoy and destroy others, and here borrowed after the manner of men to set out the warlik power of God. 1. Sam. 17.33.
3. The attribution itself is tropical; for the subject and attribute are in their nature inconsistent; and therefore it can be but metaphorically spoken of God, that he is a man of warre.Ver. 3.
2. Iehovah is his name, — The Lord. Sept. Onk. Sam. Syr. — God is his name. Ar. Almighty is his name, Vulg. In this proposition note,
1. The subject is his name, that is, the name of that warriour, or man of warre spoken of before immediatly; now this name is the notification of him, by which he is known, as if he should say, the proper title or stile of this man of warre by which he is known is, &c.
2. The attribute here is Iehovah, which notes the infinit and eternal being, he that put's into being salvation for his Church, and destruction to its enemies, Ex. 6.3.
3. The attribution is proper, true, and essential, the name of that man of warre is Jehovah.
Quest. Did God appear in any shape to Moses, that he calls him a man of warre? as Jos. 5.
Answ. 1. No such thing doth appear in this place. 2. All his visible appearance was in the pillar of cloud and fire, no more is here mentioned. 3. However God did appear to Josuah as a Captain, yet that was not his usual course, neither would he let Israel see any shape of him, Deut. 4.
Quest. Why is his name Jehovah so indigitated?
Answear. 1. To point out the true God the object of worship. 2. To note the cause of Israels salvation, and Egypts destruction. 3. To sute the praise, and worship to him, to be real, Ver. 3.
Learn we from it.
D. 1. Gods relative being to his Church rendreth him the object of their praise and worship.
D. 2. Mighty and sweet, and joyful, and saving, and neer, and faithful is Jehovahs relation to his Church.
D. 3. Mighty, and chearful, and faith…ul must the Churches praise be unto God in relation.
D. 4. The best answear of Israels relation unto God is to make an habitation for him.
D. 5. High praises from the Church to Iehovah are sutable to his exalted mercyes. Ver. 2.
D. 6 Iehovah alone is the mighty Warriour for his Church in the world. The Lord of hosts. Heb. 3.8.9.
D. 7. The known title of God is to be the infinit and eternal being, who saveth his Israel, and destroyeth its opp…essors.
D. 8. It is Israels duty to know and trust in that name Jehovah. V. 3.
2. The next special head of argument for thi… song respects time past, after Moses had declared what God was to them, is the discovery of what God had done for them▪ from the 4th to the 12th verse. Herein these particulars are observable.
1. The issue of the warre is reported which Jehovah had with the Egyptians, Ver. 4.5.
2. The cause of this issue described, Ver. 6 7.8.
3. The provocation to bring it on the enemy, Ver. 9.10.
4. The praise ascribed to God thereupon, Ver. 11.12.
1. As to the sad issue of Gods warre with the Egyptians (for with that Moses beginneth as to method of his song, reporting that first which was done last) it was generally the destruction of Pharaoh and his host, and that expressed as it were in 4 versicles following.
1. Pharaohs charrets and his host hath he cast into the sea, Readings most agree.Ver. 4, — He saw in the sea, Sam. mistaking foreign for foreign
1. The Agent here is Jehovah, that man of warre.
2. The patient, Pharaohs charrets and host, instruments of warre and souldiers.
3. The act done upon them; he threw them into the sea like a stone out of a sling and plunged them into the sea.
2.Ver. 4. And the choisest of his servants are drowned in the red sea, or reedy sea. Ar. same, — His choise captains, &c. foreign. Sept. — His choise valiant men. Onk. — Tribunes. Sam. — His choise Princes. vulg. No difficulty in the text,
1. The subject of this sad issue, Pharaohs chiefest commanders and chief captains.
2. The issue itself, they were all drowned in the sea; the glory of all his strength perished in the waters.
3. The special notation of the place is remarkable, it was in the red sea, this is still pointed at by the spirit, Ver. 4.
3. The depths have covered them, Readings most agree. — He hid them in the sea. Sept. This is but a confirmation of the issue. For though the sea gave passage to Israel, yet the waters returned to cover the Egyptians, and bury them.
4. They sank down into the bottome as a stone, Readings all agree,
1. The subject of this issue, is the same formidable army as before.
2. The issue itself, They sank down as a stone, a paraphrase of drowning.
1. It note's the certainty of their death.
2. It note's the irrecoverablenes of them. This is expressed by falling of lead into the water afterward, Ver. 10. But here and elswhere set out by a stones sinking in the water, Neh. 9.11. So prophesied also of spiritual Egypt or Babylon, Revel. 18.21. Ver. 5.Ver. 5. There is no swimming out.
Quest. What were these choise captains mentioned?
Answ. The word rendred Captains commeth from that which signifieth three. foreign — And the 70 render them. Tristas ascensores Various are conjectures about the reason and force of this name; as that they were third from the King, or as eminent among three; but some Rabbins and the Cald. Par. read it by valiant ones, without reference to number; Targ. Hierus. Ben. Uz. His fair young men, such as were the choise of his strength, yet if there be any weight to be laid upon the notion of a triary Captain; probably it seems there were such in every charret, wherein 9 were carried, set in a treble posture, fit to fight, and a Captain over these might well be: but the sum is, they were the choise of Pharaohs Army, upon whom God darted his arrowes in the sea, as Targ. Hierus. there the depths covered them, and they perished. So shall all the Captains and mighty ones be destroyed, who fight under Antichrist against Christ and his Church.
Hence observe.
D. 1. Armies, and charrets, and Kings with all their power are at the dispose of Iehovah, Lord of hosts.
D. 2. The sea, the deeps, the red sea, all waters are Gods warlike instruments against persecuting powers.
D. 3. The choisest strength of Armies cannot stand against these Gods instruments of destruction.
D. 4. God somtimes destroieth his enemies in the same kind, as they destroy his Church. Waters drowned Israels infants, now the Egyptians. Ver 4.
D. 5. There is no swimming out but sinking into the bottom of Gods destroying deeps without recovery.
D. 6. Such dolefull issues of vengeance on Gods enemies is the matter of heavens song, Ver. 4.5. Rev. 18.20.
2. The cause or Authour of this dismal vengeance on the Egyptians, is God himself, described emphatically in this work, Ver 6, 7, 8, Wherein note,
1. His work upon the enemy, which was destruction, ver. 6, 7.
2. His work upon the means, ver. 8.
In the former we have to observe these particulars,
1. The form of words used by Moses which is by way of aprostrophe unto God; he was declaring what God had bin and done for Israel against the Egyptians in the description of the event, but now comming to speak of the cause, he turnes himself to Jehovah ascribing all to him, Thy right hand, &c.
2. The matter here acknowledged unto Iehovah in this song is his prevalency, in breaking, overthrowing and consuming the enemy; and it is rhetorically expressed in 4 propositions,
1.Ver. 6. Thy right hand O Iehovah is magnified in power or made glorious, Readings mostly agree, — Is glorified, Sept. — Is most valiant, Onk. — Excelleth in strength, Syr. — Abounds, Ar. — Sam. and Vulg. as Hebr. — Thy right hand magnified itself to me in that power, Jun. The terms herein observable,
1. The object of this assertion, which is Jehovah.
2. The special thing in Iehovah here sung of, is his Right hand, in several passages of the Prophets it notes his power as also his arm; yea and it seemeth to hint his dexterous exertion of his power to successe, Psal. 18.15.16.
3. The commendation ascribed to it, that it was magnisied, or made great and glorious, and excellent in its vertue and power to Israel.
2. Thy right hand O Iehovah hath broken or dashed in peeces the enemies, Readings to the same sense, — Hath smitten, Vulg. — Hath made the enemy to tremble, Ar. In the former, Gods right hand is exalted defensively as made glorious for Israel, and in this is set out offensively as destructive to the Egyptians.
1. The same object of praise, is Iehovah.
2. The same power exerted, his right hand.
3. The effect for which it is praised by Moses is various, and opposit, and that is destruction unto the Egyptians enemies to Israel, Ver. 6.Ver. 6.
3.Ver. 7. And in the greatnes or multitude of thy excellency thou hast thrown down thy risers up, or those that rose up against thee. — In the multitude of the glory hast thou broken the adversaries, Sept. — Broken them who rose up against thy people Onk. — Thou wilt subvert, Sam. — In the greatnes of thy omnipotency, thou dost overthrow, Ar. — Thou hast troubled thy haters, Syr. Thou hast put down thy adversaries, Vulg.
1. The object here praised is the same Iehovah.
2. The special property here praised is the greatnes of his excellency, wherein the enemy▪ dealt proudly, he shewed himself above them.
3. The effect of this, he subverted, overthrew, and cast down all that did rise up against him.
1. The subverted were the Egyptians.
2. The crime was, their rising up against God, so they did in rising against his people. Zech. 2.6.
3. The sad issue, they were thrown down, and trampled on by the great Majesty of heaven.
Ver. 7.4. Thou sentest forth thy wrath, it devoured them as stubble, All readings are the same, — As the fire the stubble Onk.
1, The same object, Jehovah is still praised.
2. The special thing here sang of, is the emission of his burning wrath upon the Egyptians.
3. The effect or issue is the devouring of them as fire consumeth stubble; so is Gods wrath fire, and the wicked are stubble. Ps. 89.47. Isai. 5.24. Isai. 47.14. Mal. 4.1. Thus farre is the cause of the Egyptian destruction exalted in song, viz. Jehovah in his power, greatnes, excellency and wrath ingaged against them, V. 7.
2. His consumption, or work upon the means of their destruction which were the waters of the sea. Ver. 8.Ver. 8. Whereabout also we may note,
1. The cause working or effecting, And with the blast of thy nostrils the waters were gathered together, — By the Spirit of thine anger the water was divided, Sept. — By the word of thy mouth the waters were wisely gathered. Onk. — Breath of thy wrath. Sam. Ar. and Vulg. — By the blast of thy countenance the waters swelled. Syr. Here are these terms,
1. The cause itself operating, which is said to be the blast of Gods nostrils.
1. Principally his word or command.
2. Subordinatly, the strong east-wind raised by his word.
2. The operation or work itself, it gathered the waters according to Gods pleasure.
2. The effect produced hereupon, in two expressions.
Ver. 8.1. The floods stood upright as an heap. — As a wall, Sept. Onk. Sam. — The gulfs stood like hills. Ar. — The stoods as in bottels. Syr. — The flowing water stood. Vulg.
Ver. 8.2. The depths were congealed in the heart of the sea, Most readings to the same. They were thickned in the midst of the sea; some allude to the curdling of cheese; others, to the congelation of waters into ice. The effect generally is the same; that Gods breath miraculously made the fluid waters to become solid bodies.
1. As walls to Israel.
2. As ice to melt on the Egyptians. So Moses praised God for disposing the same means to save Israel and destroy the Egyptians.
Which teacheth us.
D. 1. Jehovah alone is the onelyonly Authour of salvation, unto whom the Church must turn its praise.
D. 2. Jehovahs right hand is glorious in saving Israel and dashing its enemies. His power works dexterously for Israel but terribly to Egyptians. Ver. 6.
D. 3. The same enemies that rise against Israel, rise against God himself.
D. 4. The greatnes of Iehovahs excellency will certainly subvert them.
D. 5. Wicked persecutours are stubble, Gods wrath a fire.
D. 6. In Gods day his fiery wrath will be sent out to destroy such wicked ones. Ver. 7.
D. 7. Gods word and winds are but the blast of his nostrils.
D. 8. The very waters are gathered, heaped, and congealed at his breathing. They change their nature.
D. 9. Such great things hath God done, and will do for Israels deliverance.
D. 10. Israel must sing of this power, excellency, wrath and breath of Gods nostrils to his praise. Ver. 8.
3. Now followeth the provoking cause of this past destruction from God upon the Egyptians, which was their own proud braggs and confident boastings of their victory over Israel beforehand, which stirred up wrath and hasted their destruction, Ver. 9.10. In which two verses we have to observe,
1. The enemies threatning and insultation, Ver. 9.
2. The execution of God preventing them, Ver. 10.
In the former, the pride of the Egyptians confidently promiseth them successe to the vanquishing of Israel, whereupon they made these resolves.
Ver. 9.1. The enemy said, I will pursue, I will overtake, All readings agree in this. Wherein are these terms,
1. The resolver, it was the enemy, that is, the Egyptians, well paraphrased under that name, as being full of malice, rage, and cruelty, set against Gods Israel, and it was a mighty enemy too, on a fleshly account. Enemies resolves are not like to bode good.
2. The resolution itself first here taken, and that is, he will pursue, yea that he will overtake Israel, let God do what he can. In which resolve we may note
The form of words is a prosopoptia, emphatical.
1. The enemies violent bent against Gods Church to take them.
2. The proud and high defiance of God, though many a time he had by plagues required his people from them, and now miraculously had opened the sea for them, to escape from Egypts persecution.
3. The desperat blindnes and folly as to themselves, to resolve to persecute Israel in such a way, which was onelyonly of Gods making, & in his power to shut it up; yet foolish enemies they resolve to pursue.
2. The next resolve is to spoil, I wil divide the spoil, my soul, shall be filled with them, Ver. 9.Readings mostly agree, — I will fill my soul, Sept. — My soul shall be avenged. Ar. — My soul shall devour them, Syr. Here the enemy makes a further resolve,
1. Division of all the substance of Israel for spoil among his army, which he had gathered.
2. Satisfaction a…d …ulnes for the great prey which they made sure of to themselves, my soul, or the lust of my soul shall be filled. Here is confident boasting before victory.
3. The last resolve, I will draw out my sword, Ver. 9.my hand shall destroy them, — I will kill with my sword, my hand shall Lord it, Sept. — My hand shall consume them. Onk Ar. — My hand shall kill them. Sam. Syr. Vulg. The same enemy goeth on further in his resolution.
1. To draw his sword, to which expression all agree, and the rendring of it, that is, a resolution to use all warlik instruments to annoy, terrify, kill, and destroy such as he resolved to pursue.
2. To destroy them by his hand or power; the word used here is variously translated, one readeth, I shall impoverish them, another, it shall devour them; another,foreign my hand shall take them for my inheritance, Junius. And so, ours, in the margin, my hand shall repossese them. The word in the root signifyeth to possesse as an inheritance; but in some conjugation to make poor, and drive out of possession; and thence consequently to destroy: every way the proud enemy threatens to draw his sword for some pernicious end, which amounts to the destruction of Israel, which way soever it be read; for if Pharaohs hand had repossessed them, it had bin for destruction, or if he meant to disposs…sse them of all, it was still to destroy them; the verb seems to be in the second person; as if it were read, O my hand, thou shalt impoverish or destroy them. 1. Sam. 2.7. The word signifieth to make poor. The Lord maketh poor. Hab. 3.14.
2. Gods prevention by an unexpected execution now followeth. V. 10. Wherein.
1. The cause preventing and executing, thus exprest,Ver. 10. Thou didst blow with thy wind. Sam. Ar. Syr. — Thou sentest out thy wind, Sept. Thou spakest by thy word, Onk. Thy wind did blow. Vulg. Here note,
1. The cause principally efficient, is Jehovah himself.
2. The cause instrumentally efficient, his wind; which was contrary to that which made the waters stand.
3. The causation which was the blowing of it, or putting it now to work.
2. The effect produced hereupon, which is twofold,
1. Upon the sea, The sea covered them, Ver. 10.Readings same.
1. The sea obeyed its maker to return unto its course at his word; it came to its strength from its astonishment or standing still.
2. The word executed, which was commanded it. viz. It covered the Egyptians, Deut. 11.4. Ps. 106.11.
2. Upon all Pharaohs host, They sank as lead in mighty waters, All readings to the same. — In the deep water. Ar. Ps 74.13.14. Herein,
1. The subject of this execution, the proud vaunting enemy, the Egyptians, Pharaoh and his host.
2. The effect upon them, they sank into the mighty waters; they were drowned and destroyed.
3. The irrecoverablenes of this ruin, they sanke like lead, never to rise again; as before it was said they sanke as a stone; thus they who would pursue ar… pursued, they who would take are taken, and such as resolved to spoil are spoiled, and who would kill and destroy are killed and destrojed in Gods mighty waters, poor worms are these mighty persecutours in Gods hand. Ver. 10.Ver. 10.
We Learn.
D. 1. The pride of persecutors makes them utter their boastings themselves in Gods defiance.
D. 2. Enmity against God and his Israel will not stick to resolve the worst against them.
D. 3. Pursuit, spoil, captivity, and death are the breathings of enemies against the Church.
D. 4 Madnes and folly maketh wicked enemies to threaten what they cannot do. Ver. 9.
D. 6. God heares all the blasphemies and boastings of enemies, and blowes upon them.
D. 6. The blast of Gods mouth defeats all the braggs of enemies.
D. 7. God can make his waters prevent enemies pursuing and spoiling. Irrecoverably can God destroy all enemies that seek to destroy his Israel. Ver. 10.
4. The retribution of praise followeth, Ver. 11.12. Herein two especial heads are considerable,
1. The ascription of praise itself. Ver. 11.
2. The reason, Ver. 12.
In the former we have to consider these particulars,
1. The form of ascription which is by way of admiring expostulation, and this is much more than to say thou art glorious, &c. And it expresseth him to be transcendently glorious, and without a parallel. Several such expressions the Spirit giveth us; for the execution of God, Ps. 89.6.8. Micah. 7.18. Who is a God like unto thee? Onk reads it positively.
2. The matter ascribed unto God which is a fourfold attribute. We have plainly expressed,
1. The glory of his deity in these words,Ver. 11. Who is like unto thee among the Gods, O Jehovah? Readings mostly agree.— There is no God beside thee. Others read — There is none like thee among the mighty. Vulg. The force of this question is negative with an emphasis. There is none like Jehovah among the Gods, which being a comparative speech these terms are observable,
1. The subject compared, Gods, some read mighty ones, Angels, &c. But though the word in some other places may be so read, as circumstances may require, yet here nothing so forceth it. And it is most proper to understand it of the Egyptian Gods, who in this warre, and the event of it, are compared with the God of Israel. There are Gods many, or multiplied in variety of the wayes of worship, such as gentiles have, 1. Cor 8.5.
2. The subject comparing, Jehovah the Creatour of heaven and earth; the God of Abraham, & Israel, who is worshipped by them according to his law onelyonly.
3. The comparison itself is about likenes, they are no way like unto this being, pure vanities which can do neither good, nor hurt, but this God hath now made known his eternal power, and Godhead in saving Israel and drowning the Egyptians, None like to him in being or working, either for saving or destroying.
2. The next attribute is the glory of his holines, Who is as thou glorious in holines? Ver. 11▪— Magnificent in justice, Sam. — Thou art glorious, holy, &c. Ar. — In holines. Syr, Vulg. — Glorified among Saints. Sept. — Mighty in holines. Onk. Herein,
1. The terms of comparison are the same Gods.
2. The matter of comparison here, is, holines and the glory of it, wherein we may observe,
1. Concerning holines itself here spoken of him,
1. That it is comprehensive of all attributes, Isai. 6.
2. That the perfect notion of it, is absolute denial of imparity, and infinite perfection of purity, such as is effective of holines in creatures, making Angels, and men holy.
3. That the glory of this also is drawn into comparison, which is the highest excellency of the same, such as is competent to the infinit Jehovah onelyonly, Deut. 32.3.4. Ps. 92. last.
2. Concerning the adjunct, glorious, magnificent. Now in respect of those what comparison is there between the unclean dunghil-vanities of the heathen, and this holy God. They are not to be named with him.
3. The next attribute is the terriblenes of his praise, Fearful in praises, Ver. 11.Sam. Onk. same. — Wonderful in glories, Sept. — Terrible and to be praised, Syr. Ar. Vulg. Herein also God is made unparalleld. Herein are two terms,
1. The matter attributed, terriblenes, or that he is to be reverenced or feared.
2. The formal account of it upon which it is attributed, his praises; which is here to be taken objectively and passively, for all those dreadful acts which deserve praise, rather than subjectively and actively, however we are to rejoice and praise him with trembling; for if he be to be praised for his praiseful acts; needs must he be praised to the fear of his name.
4. The last attribute is,Ver. 11. Doing a wonderful thing, singular for plural, doing wonders, most readings agree. — A worker of miracles or prodigious things, Syr. Ar. Herein also Jehovah is set above any, like as a wonderworking God, wherein note,
1. Activity, he is pure act, & acting for his.
2. The product of his acting; it is all wonder and miracle, miraculous dividing seas, miraculous destruction of Egyptians, miraculous salvation of Israel; all his wonders are here ascribed to his name, Ver. 11.
2. The reason in special for all this followeth, wherein are,
1. The cause mentioned, Thou hast stretched out thy right hand, Readings are mostly the same, — Thou hast lifted up, &c. some,
1 Here is the right hand the cause, and that of power, holines, terrible wonderfulnes mentioned.
2. The exerting of it, now it was stretched out and should it not be praised?
2. The effect of putting forth this mighty, holy, terrible, and wonderful right hand, The earth swallow them up, Readings are the same, that is, upon the stretching out of Gods right hand all the formidable army of the Egyptians were devoured, and swallowed up in the earth.
Quest. Were they not drowned? How could the earth be said to swallow them?
Answer. The Rabbins fable it here that the sea and earth did contend about them, when they were cast upon the shoar, and at last God commanded the earth to open and swallow them. But these are foolish inventions. The matter is clear that the depth of the channel between the mountains is stiled the earth, in comparison of the Ocean, & there were they devoured, after God had shewn them dead on shore, Ionah. 2.6. Ver. 12.Ver. 12.
Whence we note.
D. 1. Vnparallel'd is God in the truth of his deity in himself and will revealed, none els like or besides him.
D. 2. Vnparallel'd is Jehovah in the glory of his holines, none so holy.
D. 3. Vnparallel'd is Jehovah in the terriblenes of his praises, or praisifull works.
D. 4. Vnparallel'd is Iehovah in his wonder-working for his Church, Ver. 11.
D. 5. Gods strecthed out arm in the destruction of Egyptians held out his Deity, holines, &c.
D. 6. It is the Churches duty to sing for all this of God in unparallel'd praise, Ver. 12.
2. Now followeth the argument of praise in this song which concerns the works of God for Israels future salvation, here prophesied of, and evidenced by faith, Ver. 13.17. Herein these works of God are foretold,
1. His providential guidance of them to the place, Ver. 13.
2. His consternation sent upon enemies in the way, Ver. 14.15.16.
3. His setling of Israel in his holy place, Ver. 17.
In the first of these, three acts of providence toward Israel are spoken of, all noting Gods carre over Israel,
1. Gods initial conduct of them,Ver. 13. Thou willt lead forth in thy mercy this people, Sept. Onk. Sam. Ar. Syr. Vulg. read in the time past, Thou hast led forth, some read in the present, Thou doest lead, or thou art leading. Iun. And others in the future, Thou wilt lead forth, all the verbs in Hebr. are in the time past, but the worke that terminates them, which was their comming to Gods holy place, was not performed, therefore it is better to read either in the present, Thou art leading, or in the future, Thou wilt lead, &c. And so taking it as the matter requireth, all this is promissory which we read in this verse, as well as that which followeth,
1. The Authour of this promised providence, Jehovah to whom Moses now singeth.
2. The object of it Israel, named this people, emphatically.
3. The good promised, which containeth two things,
1. The providential act itself, thou wilt guide or lead forth, conduct or carry on to the end.
2. The manner of it, or specification of this providence, In mercy even in thy mercy thou leadest them. A mercifull conduct was this mentioned, goodnes, love, grace, mercy, is the guide.
2. Gods continued Redemption,Ver. 13. Thou wilt redeem or doest redeem, Sept. and others read as ours, which thou hast redeemeth; but the relative is not in the original; though it may well be supplied, as it must in other places, yet the whole verse being prophetical and promissory, and the acts distinct; it may well be read as the rest, Thou art still redeeming them, or thou wilt redeem them. If it be read in time past, it concern's that work which so farre God had done, in freeing them from the Egyptian bondage thus farre; but if in the future, then it points out,
1. The term a quo, of future troubles.
2. The term ad quem, future rest.
3. The act of redemption which is the motion of them from the one to the other, until he shall fully save them. — liberasti, Syr. Salvasti, Ar.
3. Gods continued guidance,Ver. 13. Thou shalt gently lead them in thy strength to the habitation of thy holines, — Thou hast called them in thy strength to thy holy lodging, Sept. — Onk. Syr. and Ar. answear the Hebr. The Samar reads, — Thou hast possessed in thy strength the habitation of thy holines, mistaking foreign for foreign. Now this cannot reasonably be meant of any thing past, for they were but now come over the red sea, neither were they come to that holy habitation of God prophesied of, which is the promised land, & therein Jerusalem, and in that the Temple, which (as reputed) was built about 480 years after Israels comming out of Egypt, 1 Kings. 8.3. English. Annot.
Herein also we have to note these special terms,
1. The guide, Jehovah.
2. The object, the same people.
3. The providentiall act with its modification, Thou shalt sweetly, mildly, gently lead them, in thy strength, so the word is rendred, Isai. 40.11. Where are observable,
1. Thorough conduct to the end of their way.
2. Tender & sweet guidance in their way.
3. Sure and safe conduct in the strength of God.
Note hence.
D. 1. Gods future providence as well as past deliverance is the matter of faiths praise.
D. 2. God as a shepheard leadeth his people thorough their course to rest, and will lead, as if it were done.
D. 3. Mercy is the rule of all Gods conduct to his Church here below.
D. 4. God hath saved, and will redeem his Israel out of all their troubles. It is his promise, Psal. 130.8.
D. 5. Gods holy habitation, Sion in type, and heaven in truth, is the end of all his providential guidance unto his.
D. 6. Gods strength secureth the Churches conduct to his holy habitation.
D. 7. Tender, sweet, and gentle is Gods guidance of his Church thorough their way to rest, Isai. 40. Ver. 11.
D. 8. All this promised guidance faith must return to the praise of God. Ver. 13.
In the second work of God prophesied which is the terrifying of Israels enemies, we have to note,
1. A general prediction,Ver. 14. The people shall hear and be mooved, — Gentiles heard and were angry, Sept. mooved. Onk. Sam. — Affrighted, Syr. Ar. — The people went up and were angry. Vulg.
1. The subject of this prediction, peoples, or all the nations, enemies to Israel, with whom they were to deal.
2. The state of them foretold, in two events,
1. They shall hear of Gods terrible vengeance on Egypt, and his dividing the red sea.
2. They shall be mooved with the fear of his judgments and no lesse with wrath against Israel, Gods poople, Deut. 2.25.
2. A special prophesy, wherein evil is prophesied upon 4 sorts of people,
1. The evil hereof prophesied,
1. Upon the Philistins. Sorrow shall take hold upon the inhabitants of Palestina, — Travelling paines have taken hold, &c. Sept. — Terrour, &c. Onk. — Fear. Syr. — Birth pain, &c. Ar. — Griefs. Vulg. Here note,
1. The subject of this evill prophesied, the Philistines.
2. The evil itself, pains, as of a woman in travel, so shall they be mooved at Israels prosperity, Ver. 14.Ver. 14.
2. Upon the Edomites, the Dukes or princes of Edom shall be amazed. Ver. 15.Were amaz…d, preter perfect for future, to note the certainty of events as in the rest.— They hastened. Sept. — They were troubled, Onk. Sam. Vulg. — Astonished. Ar. Afraid. Syr.
1. The subject spoken of is the seed of Esau, alwayes bitter enemies to Jacobs seed, the Church.
2. The evil foretold, trouble of spirit, consternation, fear, astonishment, when they hear of Gods wonderful appearing for Israel.
3. Upon the Moabites,Ver. 15. The mighty men of Moab trembling shall take hold upon them. Readings agree. Here time past is put for future also,
1. The subject here threatned, the Moabites, and the mightiest of them, who were the children of Lot, conspired against Israel, Psal. 83.
2. The evil threatned, trembling, shaking, knees knocking one against another at the hearing of the tidings of Gods vengeance on Egypt for Israels sake. These shall hold them fast. Numb. 22.3.
4. Upon the Canaanites, all the in habitants of Canaan shall melt away, Ver. 15.— They wasted, Sept. — They were broken, Oak▪ Syr. — They flowed, Ar. — They grew stiff, Vulg. As benummed with cold.
1. The subject here, all the Canaanits, whose land God had given to Israel.
2. The evill threatned, They shall melt away, and their hearts dye within them, they should be as water spilt upon the ground, Jos. 2.9. Ver. 15.
2. The event or effect of all this evill; as in Ver. 16. Wherein we have also to observe,
1. The form of expressing it, which is rhetoricall and by way of apost…ophe unto God, turning away from the former narrative discourse, we may here perceive that he bespeaks Jehovah, wherein he attribut's unto him these effects, upon the enemies, and upon Israel.
2. The matter ascribed in two main events,
1. Upon the enemies that they should be made still and silenced,Ver. 16. Terrour and dread shall fall upon them by the greatnes of thine arm, they shall be so still as a stone, — Let them be made stones, 70. — Let them hold their peace as a stone, Onk. — Let them be dumb as stones, Ar. — Let them be drowned as stones, Syr. — Let them be unmovable Vulg. Here we may observe,
1. The causall event upon enemies, Fear and dread shall fall upon them,
1. The authour God, Ex. 23. Ver. 27.
2. The causal influence, terrible fear, and dread, Great t…rrour, Deut. 2. Ver. 25.
3. The impression, it shall fall upon them as a mountain.
2. The effect issuing hence, they shall be as silent as a stone, or be made stones; as Nabals heart, dead, and lumpish, and stifling them that they shall not lift up a word against Israel.
2. The n…xt event is upon Israel, Till thy people passe over, till this people passe ov…r, which thou hast purchased, — This thy people, Sept. — Arnon and Jordan. Onk. Which thou hast redeemed, Syr. — Which thou hast gotten into possession, Ar. — Sam. and Vulg as Hebr.
1. The term of enemies silence, until Gods people.
2. The subject of this effect, Gods people Israel doubled.
3. The event itself, Passing over Jordan foretold, to enter into Canaan, all this mainly respects Gods enemies.
4. The reason of this is Gods owning or possessing of them, the relative is not e…pressed in the Hebr. onelyonly Thou hast possessed, or they are thy possession, therefore shalt thou do all this for them against their enemies, Ver. 16.Ver. 16.
Which teacheth us.
D. 1. Tidings of Gods appearance for his Church against his enemies will make nations fear.
D. 2. Pains of a travelling woman shall fall upon the Churches enemies at Gods pleasure.
D. 3. Princes and powers shall be astonished at Gods vindicating his Israel.
D. 4. Trembling shall hold fast the mighty enemies when God sends word of vengeance.
D. 5. Hearts of cursed Canaanits shall melt and dye away when God threatens. Ver 15.
D. 6. All terrible works of vengeance must be ascribed unto Jehovah.
D. 7. Gods great Arm alone strikes dread and silence on his enemies.
D. 8. Not a tongue shall moove against Gods Church when his arm is revealed.
D. 9. Gods Israel shall passe to its rest without rub or resistance.
D. 10. Gods possession of his Church is the ground of all his appearance against enemies for them, V. 16.
4. The last argument of praise from future good is the s…tlement of Israel in the place appointed for his own habitation. This is given her in promise, Ver. 17.Ver. 17.
Thou wilt bring them in and thou wilt plant them in the mountain of thine inh…ritance, the place to rest thy self, thou has… made (it,) O Jehovah, the sanctuary, O Lord, thy hands have established it. — Bringing them implant them on the mountain of thine inheritance, for thy prepared habitation, which thou hast perfected, O Lord, the sanctuary, O Lord, which thy hands have prepared, Sept. — And place them, &c. The place prepared for the house of thy Majesty thou hast prepared, O Lord, the sanctuary, O Lord, thy hands have prepared. Onk. — In the most firm place of thy habitation, which thou hast made, O Lord, in the sanctuary, O Lord, which thy hand hath prepared. Sam. — Thou hast made a most firm sanctuary, O Lord, for thy dwelling, O Lord, establish it with thy hands. Syr. — Thou hast prepared it for thy dwelling, O Lord, in the sanctuary which thy hand hath disposed. Ar. — In thy firmest habitation which thou hast wrought, O Lord, thy sanctuary, O Lord which thy hands have established, Vulg. Such are the readings. In the whole being a promise, we have to note,
1. The form of words, which is also by way of apostrophe unto God, in two terms,
1. O Jehovah, the name of being unto Israel.
2. O Lord, which is a term of supremacy, he being indeed Israels Lord and King. From him they had this promise, and to him in their song they ascribe the praise of it. For he as their Lord was resolved to give not onelyonly the promise, but the performance of it, which was yet to come.
2. The matter or contents, here, is a promise of a good to come unto Israel, of which Moses prophesieth. In summe it is a place of Israels rest, and plantation, after all their wildernes conditions, and motions. Wherein we have to observe,
1. The place itself described under 3. titles.
1. The mountain of Gods inheritance, under which is described to us,
1. The sweetnes or comfort of it, it is an inheritance to maintain, and keep them. This notes among men a good portion. Eccles. 7.11.
2. The strength of it, it is a mountain of inheritance, such strong dwellings have men sought after.
3. The glory of it, in that it is Gods mountain of inheritance, and that is glorious thoroughly.
2. It is stiled, The place for God to dwell in, which is a singular addition unto the inheritance.
1. It notes a setled place, such usually are dwellings wherein men sit down and make abode, opposit to tents which are moovable habitations.
2. It notes an all-satisfying place, for it is the portion wherein God himself sits down with Israel, and there all his well-springs are apparent. Psal. 87.
3. It is called the sanctuary or holy place, which is the highest excellency of Israels rest promised, it is Gods holy place, Ex. 25.8.
2. The Author or former of this place for Israel, Thou hast made it, thy hands have established, O Jehovah. His workmanship must needs be good, nothing can come out of his hands but glorious.
1. Jehovah, the Builder, the eternal Being.
2. The act of causation. Twofold,
1. Making it, putting it into being,
2. fixing it, making it sure, not to be shaken or altered.
3. The interest of Israel in this place set out in two expressions,
1. Of entrance, Thou wilt bring them in, they shall not alwayes be absent or kept off, entrance shall be given unto them.
2. Of plantation, Thou shalt plant them therein, O Jehovah.
1. Certainty of interest, for the Lord shall give it, who hath onelyonly title to it.
2. Reality of interest, they shall have entrance, and possession.
3. Perpetuity of interest, for there they shall be planted. This is the promise.
Quest. But what and where is this place?
Answ. 1. Literally the promised land, Jerusalem, Sion, were this mountain of inheritance and sanctuary, but typically, Ps. 76.1.2. Ps. 132.13.14.2. Really, and in truth of the mystery, it is heaven itself, and Jerusalem which is above, this mountain and city God prepareth for his true Israel, as for Abraham, &c. Heb. 11.10.16. All this grace and goodnes is sung of here by Moses and Israel to the praise of Jehovah.
Learn we.
D. 1. Jehovah onelyonly is the Fountain of being and soveraign Lord unto his Israel.
D. 2. Israels Lord alone maketh and establisheth their place of rest for them. None can unmake it.
D. 3. Israels last rest is Gods mountain of inheritance, his own dwelling place, and sanctuary.
D. 4. Real interest by entrance and plantation in this place Israel hath by promise.
D. 5. Gods goodnes is to make his dwelling with Israel, as theirs with him.
D. 6. All this grace must be ascribed to Jehovah in his Churches song. Ver. 17.
3. Now followeth the conclusion of this song of Moses, Ver. 18.19. Wherein we may note,
1. A prophetical declaration of the eternity of Gods Kingdom, Ver. 18.Ver. 1. Jehovah shall reign for ever and ever, Sam. Syr. Vulg. same. — The Lord is ruling the world for ever and age, Sept. — The kingdome of the Lord indureth for ever, &c. Onk. God is King of the everlasting world, Ar. In this closing passage the Church prophesieth of Jehovah's reign and kingdom,
1. The King Jehovah he is sung of by them.
2. The reign, goverment and kingdom of his over all the world, his Church, and enemies.
3. The eternity of it, for ever and age or to ages and perpetuity. And thus Moses sings prophetically to our faith, Ver. 18.
2. A speciall demonstration of it from his unheard of act, concerning Israel, and the Egyptians,
1. His work on Egypt, For the horse of Pharaoh went in, Ver. 19.with his charrets and with his horsmen into the sea, and Jehovah brought again the waters of the sea upon them, Readings agree in sense,
1. Pharaohs adventure.
2. Jehovahs vengeance, all have bin opened from Ch. 14.23. &c.
2. His work on Israel at the same time, But the sons of Israel went on dry land in the midst of the sea, Readings the same, all opened before, C. 14. ver. 29. &c.
Quest. How doth this demonstrate the eternity of Gods reign and kingdom being but one act past?
Answer. Not the singlenes but the singularity of the act, which was impossible for a finite power to do, giveth us the force of this demonstration. That which an infinit arm works demonstrats power to eternity, but such was the work of God on Egypt & Israel at the red sea▪ ergo, there was no reason therefore to shut this out of the song as it hath seemed good unto some to do.
This instruct's us.
D. 1. The eternity of Jehovahs kingdom in Christ is a most undoubted truth.
D. 2. This everlasting kingdom is reaveled to the Church for faith to rest.
D. 3. The everlastingnes of Christs government must be the burden of the Churches song, Ver. 18.
D. 4. One single act of infinit and eternall power is sufficient to demonstrat the eternity of it.
D. 5. Gods red sea actions on Egypt and Israel proclaim him to be the eternal King.
D. 6. The Church to eternity is bound to praise their King upon this account, Ver. 18.
2. Now followeth the second general head of this song at first observed, which is the answear of the women unto the men who began the song, Moses and the sons of Israel, Ver. 20.21. Herein we may observe,
1. The womens preparation, ver, 20.Ver. 20. And Mirjam the prophetesse the sister of Aaron, took a timbrel in her hand, and all the women went out after her with timbrels and dances, Readings the same.
1. The subjects of preparation, the daughters of Israel.
2. The order.
1. Mirjam the Prophetesse, sister of Aaron, as here named.
2. The other women.
3. The preparation itself, they took instruments of Musick, and went out to keep their places in this worship. — Timbrels and pipes or fleutes. Jun.
2. The womens action represented under Mirjam as the mens under Moses, And Mirjam answeared them, sing ye to Jehovah, &c. As it was Ver. 1. No real difference in readings, Ver. 21.Ver. 21.
Quest. Why is Miriam here called a Prophetesse?
Answ. 1. It may be, under a general consideration, as joining in duties of Gods praise or worship, which are somtimes expressed under prophesying, 1. Cor. 11. 2. In a special way also God did appear to her, as to some other women to reveal his will, Numb. 12.
Quest. Why is she called Aarons sister, and not of Moses?
Answ. 1. It was to expresse her relation as pleased the Spirit. 2. Not exclusive to, or undervaluing of Moses. 3. She was conversant with Aaron in Egypt when Moses was long absent.
Quest. Did the women sing onelyonly this burden of the song?
Answ. It is probable that they sang not onelyonly this but the rest in answear to the men, as was the order of service at that time; this onelyonly may be recorded for brevities sake.
Quest. Is this practise now imitable in the Church?
Answ. No, for. 1. This was done by a prophetical and extraordinary instinct. 2. It was a service sutable to that legal constitution at that time. 3. The Gospel onelyonly requireth spiritual sacrifices of praise and singing.
Hence learn we.
D. 1. Women also have their place and work in the spiritual worship of God.
D. 2. Orderly carriage by women and men is requisit in Gods Church, when they praise him.
D. 3. The Old Testament dispensation had its peculiar rites in service, not to be followed now.
D. 4. The moral work of praise is for ever due unto God for his excellent salvation unto his, V. 20, 21.
8. The last particular in the history of Israels 5th stage is their progresse unto and pitching in Marah, Ver. 22.26. Wherein we have to observe.
1. Israels motion forward, Ver. 22.
2. Israels pitching place, Ver. 23.
3. The events that follow thereon, threefold,
1. Israels murmuring in this stage.
2. The intercession of Moses.
3. The reply of God to Moses.
1. By discovering means for healing, a tree.
2. By giving law and charge, V. 25.
3. By incouraging, Ver. 26.
To the first. In the motion of Israel we may note,
1. The instrumental cause mooving them,Ver. 22. And Moses made Israel to go forward, from the sea Suph. — Took them from the red sea, Sept. Onk. Vulg. — Made them go forward. Sam. — Depart. Syr. — Go. Ar.
1. The term connecting sheweth this to be soon after their festival and song which was on the 21th day of the first month.
2. The instrumental cause of mooving them was Moses in Gods hand.
3. The causal act, he made them arise and go forward; it is conceived that some at least were lingring in taking the spoil of the Egyptians, who were cast upon the shoar, and therefore Moses urgeth them forward.
4. The subject of the motion, Israel.
5. The term from whence of their motion, the sea Suph, or the red sea or the weedie sea as some.
2. The motion of them, whereabout we read here,
1. The way wherein they mooved, And they went out into the wildernes of Shur. Ver. 22.Vulg. same. — He led them into, &c. Sept. Sam. — Through the desert Agra, Onk. — The desert Giapher, Ar. — The desert Sud. Syr.
1. The subject mooving, the whole camp of Israel.
2. The motion, they went out, or onward.
3. The way of their travel, the desert Shur.
2. The continuance of their journy in this way,Ver. 22. And they went three dayes in the wildernes, Readings agree. Here was a trial; three dayes motion before any pitching.
1. The continuance of the motion, it was three dayes.
2. The place, it was the desert.
3. The great disappointment in the way, And they found no water, Ver. 22.Readings the same. Now this made the trial greater. viz. 3 dayes want of water, upon so hard a travel, in a dry land.
Quest. Whether was this desert of Shur and that of Etham the same, Num. 33.8.
Answ. 1. That desert which led to Marah from the red sea is stiled by both names, 2. This must be distinct from that mentioned Ex. 13.20. That being on the other side of the sea, and in the territories of Egypt. 3. Yet from their confinity Etham might be named upon part of the desert whence they mooved into Shur, the bounds of both are uncertain unto us.
Quest. Were these three dayes those meant in the desire of Moses unto Pharaoh?
Answ. 1. No surely, for those dayes were twice passed, as to their number before. 2. This therefore was another like number of dayes, wherein God tried Israel, Ver. 22.
2. After these three dayes motion we read their pitching at the 5th stage.
1. The place itself,Ver. 23. And they came to Marah, Readings are the same. Herein,
1. Their accesse.
2. The term of it, where they pitched, Marah.
2. The condition of this place and trial of Israel here,Ver. 23. And they could not drink of the waters of Marah for they were bitter, Readings agree. Here was another trial, three dayes they were without water travelling, and when hope was of refreshing, they came to the waters of wormwood and gall; waters so bitter that there was no drinking without dying.
1. An inhibition was upon the satisfying of thirst, they could not drink.
2. The reason of it. The waters were deadly bitter that they durst not.
3. The naming of the place,Ver. 23. Therefore he called the name thereof Marah, Readings most agree, — Bitternes. Sept. — He imposed a fit name, &c. vulg. Here is onelyonly recorded a monument of this trial in the name imposed.
1. The imposer, Moses from God.
2. The subject, the place of bitter waters.
3. The name, Bitternes.
Quest. was not this name upon the place before?
Ans. No, but by a prolepsis it is spoken of before, as Moses doth, who wrote the history, in this and other cases, writing after the things were done, Ver. 23.
Learn we from it.
D. 1. After worship done in memory of mercies, the Church must go on in its pilgrimage.
D. 2. From red-seas deliverance to wildernes-travels is Israels motion. So God mixeth trials.
D. 3. Hard travels, and piercing thirst, for want of water, is the Churches lot somtimes, Ver. 22.
D. 4. God in wisdom giveth a pitching place to his pilgrim Church after travels.
D. 5. Insteed of no waters, God ordereth bitter waters to his peoples thirst at his will.
D. 6. Monuments of such trials God somtimes sets up in the names of places for posterity, Ver. 23.
3. The events of those providences follow, which are three.
1. Israels discontented murmurings hereupon,Ver. 24. And the people murmured against Moses in saying, what shall we drink? Readings concurre — Complained. Onk.
1. The subject of this action, the people, generally the whole body of them, being weary and thirsty, and so much disappointed, and now tried by these bitter waters: yet these were mightily delivered but three dayes before by Gods miraculous dividing of the sea, which might have sustained their faith against the dispondency of sense; sure God could as well provide waters for them, as so to save them from the Egyptians.
2. The action here is murmuring, which carri…th in it, griefe, anger, discontent; complaint and chiding with Moses, and God thorough him: this was the second eminent contention of unbeleef against God and his instrument, after he had brought them out of Egypt; the one was the day before they passed the red sea, Ex. 14.10.11.12. And now this second three dayes after they were gone over.
3. The instance of their murmuring specified, it was In saying what shall we drink? Now though this short expression be onelyonly mentioned, yet doubtles, the circumstances were many for aggravating this question, they cryed out on Moses as the cause of all their streits, that he had brought them here to poison them with bitter waters; and now they cry out, give us drink. What shall we drink? Wilt thou kill us with thirst or poison us? to this or the like purpose they strove against him and God, Ver. 24.Ver. 24.
We observe.
D. 1. Carnal Israelits are short breathed in faith and love to God and his servants; no longer than sense helpeth.
D. 2. Vnbeleef soon changeth men from praising God, to murmur against him, and his instruments.
D. 3. Sense of present streights and wants destroyeth the faith of sensual Israelits.
D. 4. Gods ministers of salvation are obnoxious to all the murmurings of discontented souls for his sake.
D. 5. Foolish unbeleeving creatures are running to creature instruments for drink, in wants, rather then God.
D. 6. A little present want of drink makes all Gods forepast wonders to be slighted by sensual souls, Ver. 24.
2. The next event is the recourse of Moses unto God, And he cryed out to Jehovah, Ver. 25.Vulg. same. — Moses cried. Sept. Sam. — And he prayed before the Lord. Onk. — Moses therefore prayed, — Syr. — He besought God. Ar. See here the rulers course to still a murmuring people.
1. The subject is Moses laden with the complaints of Israel.
2, The action, he cryed, not in murmuring, but by faith and prayer, and that to Jehovah▪ who was able to heal waters, or creat them for the supply of Israels wants. And this was not without effect.
3. The last event here at this stage is Gods reply unto Moses two wayes,
1. By teaching him to heal the waters, And Jehovah shewed him a tree or wood,Ver. 25. And he cast of it into the waters, and the waters were made sweet, Readings agree in the sense. Where we may note,
1. Gods action in reply to the cry of Moses, Jehovah taught him a tree. A bitter tree Ardiphne. As Targ. B. Uz & Hierosol. do read; wood that had vertue to sweeten, as Syracides Eccles. 38.5. Some say it was the root of Licorace. All are conjectures. Is is said by some Hebr. Doctors hereupon, that the blessed God makes bitter things sweet by bitter ones.
1. The teacher here is Jehovah hearing prayer.
2. The subject taught, Moses the supplicant.
3. The matter taught him, was about a tree which God pointed out for him to use for healing the waters.
Quest. Had this tree a vertue to sweeten of itself?
Answer. 1. The aprocryphal authour seemeth to say so. 2. Others make it more bitter, and therefore unfit to sweeten other things. 3. Whatever this tree or wood were, it was Gods word onelyonly that sweetned these waters, and therefore no vertue in the tree or wood must lessen this miracle; God heales by contrarie means as well as without means sometimes; and and therefore it matters not what the tree was; God would have it sacramentally used, not that he had need of it.
2. The action of Moses, He cast it into the waters, this doubtles was that which God commanded him as Elisha did the salt into the waters, 2 Kings 2.21. The words are plain, it was an obediential act.
3. The issue of both, The waters were made sweet, i. e. both wholsom and pleasant, that all the camp of Israel drank and were refreshed. This is fruit of Gods teaching Moses.
2. He answears him further by shewing to Israel his mind upon this occasion of their murmuring, and that in these 3 acts expressed,
Ver. 25.1. In his commanding them, There he set for him a statute & judgement. foreign. Sept▪ Pactum et judicium, Onk. — Legem & judicium, Sam. leges & judicia, Syr. — Constitutiones & judicia, Ar. praecepta & judicia. Vulg.
1. The institutor God.
2. The subject Israel.
3. The institution,
1. The matter of it, statutes and judgements the same mentioned, Ver. 26.
2. The form of it, which was a firm position of these to be observed by Israel, and that God might hear no more of their murmurings.
2. In his proving them, And there he tried them, Ver. 25.Readings are to the same, Herein note,
1. The Tempter is Jehovah, not Israel.
2. The Temptation was by work and word. In work by streitning and inlarging them; in his word by commanding them and covenanting with them to see if yet they would listen unto God after his great salvation.
3. The tempted is Israel and not Jehovah, as some have conceived, God trieth them at this time to make them sensible of their evill and weaknes, ver. 2.5.
3. In his conditional covenanting with them, Wherein note,
1. The party covenanting Jehovah, he said.
2. The party covenanted, Israel his Church now.
3. The covenant itself which is conditional, whereof we have to consider,
1. The condition required on Israels part, And he said, if hearkning thou shalt hearken to the voice of Iehovah thy God, Ver. 26.and wilt do the right in his eyes, and will give ear to his precepts and keep all his statutes. Readings vary expressions but not the sense. Here in Gods covenanting are three conditions,
1. Double, diligent, serious listning to Gods voice or word.
2. Rectitude in actions, that can indure Gods eye to search them.
3. Universal conformity to Gods rule of worship and service unto him, carried in commands and statutes, which are Gods positive lawes.
2. The promise hereupon made by God,Ver. 26. I will not put upon thee every disease or infirmity, which I put upon Egypt; i. e. none of them at all, Readings vary in words but not in sense,Deut. 21 v. 27. — Diseases, scourges, some. In this promise two sorts of blessings are carried,
1. Privative, the keeping off the plagues of Egypt.
2. Positive, all Gods opposit blessings promised to obedience, Pro. 3.7.8, &c.
3. The reason of this Covenant, and force of promise annexed,Ver. 2…. For I am Iehovah healing thee, Readings are to the same sense, — Thy physitian. Onk. Syr. — Healer, Ar. Vulg.
1. The rational particle for sheweth that Gods gracious inclination to Israel was the onelyonly cause of this Covenant.
2. That which is in the cause, is,
1. Jehovah himself, the simple and independent being.
2. His work of grace, it is all healing, both souls by pardoning, and purifying, Psal. 41.5. and also on bodies, he healeth all infirmities, Matth. 12.
3. The object, a vile murmuring Israel who deserved nothing from God but to be consumed; yet grace undertakes thus to heal them, if they will believe and obey.
It instruct's us,
D. 1. When unbeleevers are murmuring under streits, Gods servants are praying and crying unto God.
D. 2. Gods faithful ones shall never cry nor seek his face in vain.
D. 3. God will shew his servants how to turn bitter into sweet, when they truly seek him.
D. 4. External signes God may teach to be used, not that he need's them.
D. 5. Obedience must be in use of means appointed to receive the desired issue.
D. 6. VponUpon his servants obedience, God doth usually turn their bitter into sweet.
D. 7. Where God giveth mercies to his people he also giveth lawes and judgments.
D. 8. God seeth it good to try his people by word and works whether they will be faithful. Ver. 25.
D. 9. God ingageth his redeemed in Covenant to walk worthy of mercy.
D. 10. Conditional duties of faith, in words, upright walking, and regular worship, God require's in Covenant from his Israel.
D. 11. Gods promise in Covenant of preventing evils, and doing good, ingage's his to conditional duties.
D. 12. Gods free grace in healing a sinful people foregoeth his promises and their duties, as cause of all. Ver. 26.
6. Moses now proceedeth to the history of Israels 6th stage after their departure out of Egypt, and of the providential events there, which he dispatcheth in one verse, and this our translators and others generally join unto this 15th Chapter, but some make it to be the beginning of the 16th we shall take it where we find it placed by our own. And thus it is read.
Ver. 27.And they came to Elim, and there were 12 fountains of water, and 70 palm trees, and they incamped by the waters, Readings agree, only 70 read. foreign. 12 stumps of palm trees, but not strictly to the Hebr. Herein we have to observe these terms.
1. The subject of this motion, They even all the children of Israel, the whole camp.
2. The motion, they came, which noteth their accesse, as well as mooving toward their stage.
3. The term whereunto of this motion which referres also to the term from whence they came, it was from Mara to Elim, both places were in the Arabian desert, which is partly stiled Petrea from the rocks, and partly Faelix, as having some happy good soil, such as Elim it seemeth was.
4. The description of this place from the providential accomplishments of it. There were 12 wells of water, and 70 palm or date trees,
1. Here was provision against their thirst, sweet fountains of water were here provided.
2. Here was some accommodation for shade and food, these trees being date trees as conceived stately for heigth and comfortable to eat: Josephus speaketh otherwise, as if they were here disappointed, …ut the holy history sets it out thus to the commendation of the place.
5. The pitching of Israel here, They incamped by the waters, In this we read of no murmuring, therefore doubtles they were pleased with their sitting down here.
1. Their accommodation was the waters, a creature sutable for their wants, so God ordered after trials in the want of such a mercy.
2. Their acquiescence in this providence, so long as God was pleased to vouchsafe it they sat down and pitched their camp about it, Numb. 3.9.
Quest. Was there any thing in these numbers of fountains and trees mysticall and typical, as was the tree for healing the waters, Ver. 25.
Answer. 1. Types and mysteries are both of Gods making, and opening, and all intended to signify Christ upon some account or other. 2. God hath not applied these trees or fountains to signify any thing but their own natures & uses. 3. Men have made allusive explications, as the tree was healing to type out Christ: the 12 fountains either the 12 Patriarchs, or the 12 tribes, or the 12 Apostles, various are such conjectures, and the 70 Palms to note the number that came first with Jacob into Egypt, or the 70 in the Sanhedrim afterward to be setled as a great councell; or as others, the 70 Disciples which Christ made beside the 12 Apostles, thus men vary in conjectures; and it may be harmles to allude to such like numbers, but to set these in their scope to signify or type out these things, is a great mistake. 4. It is safest then to keep to the literal sense of the history, and learn what God teacheth there; and leave men to their conceits.
Quest. How long staid Israel at Elim?
Answer. The time cannnot be peremptorily determined, but onelyonly by conjecture, the 21th day of the first month, they kept their feast and sung to Jehovah; after that past, with soonest conveniency they march & were three dayes comming to Marah, and there seemed to pitch a while. Again on the 15th day of the second month, they came into the desert of Sin so that about 19 or 20 dayes must be spent at Marah and Elim, and it is probable that they staid at the best place longest.
We conclude.
D. 1. Marah and Elim are both Gods providential stages for his Church. Various places, Bitter & sweet.
D. 2. God is pleased somtimes to lead his Church from place and state of temptation unto consolation.
D. 3. God numbers fountains and trees; meanes and mercies ordered to his Church, 12 and 70.
D. 4. Sufficient harbour and refreshment, God finds out for his Church in the wildernes.
D. 5. Israel willingly sits down by Gods waters of refreshing.
D. 6. Gods records make his providences remarkable, Ver. 27.