A Handful of Gleanings out of the Book of Exodus, Section 23 – Section 26
SECT. XXIII. That this story of Jethro is misplaced, and why.
THat this story is misplaced, is plaine by these things: First, Jethro, Moses father in Law, tooke a burnt offering, and sacrifices for God, ver. 12. Secondly, Now on the morrow, Moses sate to judge the people, vers. 13. and made them know the Statutes of God, and his Lawes, vers. 16.
But as the story lyeth here, there was no Tabernacle nor Altar for Sacrifice yet built; Neither as yet did Moses know the Statutes and Lawes of God himselfe, for as yet they are not come to Sinai.
Thirdly, Moses himselfe telleth that the choosing of Judges and Elders, which was done upon Jethroes Counsell, was not till their departing from Sinai. The Lord your God spake unto us in Horeb, saying, You have dwelt long enough in this mountaine, &c. And I spake unto you at that time, s…ying, I am not able to beare you my selfe alone, &c. Deut. 1. from vers. 7. to 19.
So that this story should lye at the 10 of Numbers, and come in betwixt the tenth and eleventh verses of that chapter, and the story to be conceived thus. When Moses had received all the Lawes which God would give him at Sinai, from Exod. 20. to the Law of the silver Trumpets, which was the last, Num. 10. then came Jetbro, and brought Moses wife and children, and seeing him toyling in judgement, he adviseth him to chuse Judges to ease him; which being done, ere long the cloud removed, and they must flit from Sinai, ver. 11. When they are ranked to march, Moses desireth Hobab or Jethro his Father in Law to goe along with him, which he denyeth, but returneth to his owne Country, Num. 10. 29, 30. 31, 32. compared with the last verse of this Chapter. Thus lyeth the order of the story. Now, the reason why it is misplaced is this. In the last verse of the preceding Chapter, there is a perpetuall curse decreed against Amalek, The Lord hath sworne that the Lord will have warre with Amalek, from generation to generation. Now the Midianites and Amalekites lived so promiscuously together, that they were as one people, and the Kenites, or the family of Jethro, dwelt in the midst of them, 1 Sam. 15. 6. Therefore that it might be observed that Jethro fell not under that curse of Amalek, Moses bringeth him in comming to the Campe of Israel, and to God, as soone as ever the curse is uttered, that every eye might presently observe that Jethro was exempted from it.
Object. But Moses and Israel, by this account lay almost a twelve monethmonth at Sinai, before his wife and children came at him, and can this be thought, that they should be so unnaturall one to another?
Answer. This was Moses his doing, not of unnaturalnesse, but piety, to restraine their comming, till his great taske of receiving and giving the Law, and building the Tabernacle was over; Letters and Vi…its passed betwixt them there is no doubt, and they kept at distance thus by consent for a season.
That letters passed may be collected from vers. 6. 7. And Jethro, Moses Father in law, said unto Moses, I Jethro thy Vather in law, come to thee. And Moses went out to meete his Father in law. Jethro said not thus to Moses his face, I am come to thee: For then why or how upon this tidings, could Moses goe forth to meete him, when they spake face to face already? Nor could this speech be delivered by a messenger, for it had beene an improper and senselesse speech of a messenger to say, I Jethro come to thee: but this Jethro himselfe telleth Moses by letter, before he commeth at him, whereupon Moses goeth forth to meete him.
SECT. XXIIII. Israels march from Rephidim to Sinai. Saint Paul explained. 1 Cor. 10. 4.
Quest. HOw can it be said that they departed from Rephidim, and came to Sinai, whereas Rephidim and Sinai were all one? For every one knoweth that the mountaine whereon the Law was given is called Horeb and Sinai, indifferently: as Exod. 19. 18. compared with Malach. 4. 4. Now when they were at Rephidim, chap. 17. 1. they were at Horeb, vers. 2. So that to goe from Rephidim to Sinai, is to goe from Horeb to Horeb.
Answ. The hill on which the Law was given had indeed two names, and as Bellonius saith, two tops, the one side of it was called Horeb, from the rocky drought of it, being utterly devoid of water: The other side was called Sinai, from the bushes and brambles that grew upon it, in one of which Moses saw the Lord in a flame of fire; if so be it tooke not the name from Sini the sonne of Canaan, Gen. 10. Now when Israel lay at Rephidim they lay upon Horeb side, and there out of the droughty rocke, Moses m…raculously bringeth forth water. Their march from Rephidim is at the skirts of the hill from Horeb to Sinai side of the mountaine. And in the same sense is Paul to be understood, 1 Cor. 10. 4. They dranke of the Rocke that followed them. Not that the Rocke stirred and went along with them, but that the water which miraculously gushed out of the one side of the hill Horeb, ran along with them as they marched at the foot of the hill, till they came to the other side of the hill Sinai. And so is Moses himselfe to be understood. I cast the dust of the golden Calfe into the brooke that descended out of the Mount. Deut. 9. 21. Not that the brooke gushed out of the mount on that side on which the Calfe was erected, but on the other, and at the skirt of the hill came running to that.
SECT. XXV. The Station and Posture of Israel before Sinai, Exod. 19.
ON the first day of the monethmonth Sivan, which was towards the middle of our May, in the yeare of the world 2513. they come from Rephidim to Sinai, and pitch in their maine body, more especially on the South and South East side of the Mount, See Deut. 33. 2. and compare the situation of S…ir in the point of the Compasse.
In three parts or squadrons did their Campe sit downe before it.
1. Next to the hill pitched the Elders or 70. heads of the chiefe families which had gone into Aegypt, these are called the house of Jacob, Vers. 3. as Gen. 46. 27.
2. Next behind them pitched the people in their maine body, consisting of so many hundred thousands: these are called the children of Israel, Vers. 3. And this distinction is observed, Vers. 7. 8. And Moses called the Elders, &c. And all the people answered.
3. On the outside of all lay the mixed multitude or the Aegyptians that had joyned to them and came out with them.
On the second day of the monethmonth, and of their arrivall there Moses goeth up into the mountaine, being called up by the Lord, Vers. 3. and when he commeth downe telleth the people the words of the Lord, Vers. 5. If yee will heare my voyce indeed and keepe my Covenant, yee shall be my peculiar people: To which the people even before they know what the Commandements of the Lord would be, do promise to obey and hearken, not by rash undertaking to performe they knew not what, as some have beene bold to taxe them, nor yet presuming upon their owne abilitie to keepe the Law, as others have concluded upon them; but having been trained up from their infancy, and instructed in the doctrine of Faith, they piously conclude, when God commeth to give them a Law and to make a covenant with them, that God would not crosse himselfe in the Doctrine of salvation, but that the Law that hee would now give them should be a Law conducing and leading to Faith still, a Schoolemaster to Christ, and not an extinguisher of the doctrine of salvation by him.
On the third day of the monethmonth Moses goeth up into the mountaine againe, Vers. 9. and is charged to sanctifie the people, which accordingly is done on that day; and on the fourth and fifth, and on the sixth day in the morning the ten Commandements are given.
SECT. XXVI. The Iewes Tenet concerning the Law. Talm. in Maccoth. Rab. Abhuhahh Ner. 1.
THe whole Law, say they, was given to Moses in six hundred and thirteene precepts. David in the fifteenth Psalme bringeth them all within the compasse of eleven. 1. To walke uprightly. 2. To worke righteousnesse. 3. To speake truth in the heart. 4. Not to slander. 5. Not to wrong a Neighbour. 6. Not to entertaine or raise an ill report. 7. To vi…i…e a reprobate. 8. To honour them that feare the Lord. 9. That alter…th not his oath. 10. Not to lend to usury. 11. Not to take bribes against the innocent.
The Propbet Isaiah brings these to six, in Chap. 33. 15. 1. To walke justly. 2. To speake righteously. 3. To refuse gaine of oppression. 4. To shake hands from taking bribes. 5. To stop the eares from hearing of blood. 5. To shut the eyes from seeing of evill.
Micab reduceth all to three, Chap. 6. 8. 1. To doe justly. 2. To love mercy. 3. To walke humbly with God. Isaiah againe to two, Chap. 56. 1. 1. Keepe judgement. 2. Do justice. Am…s to one, Chap. 5. 4. Seeke me. Habakkuk also brings all to one, Chap. 2. 4. The just by his Faith shall live. Thus the Jewes witnesse against themselves while they conclude that Faith is the summe of the Law, and yet they stand altogether upon workes; A testimony from Jewes exceedingly r… markable.