Commentary on Exodus, Commentary · Chapter 13
CHAP. XIII.
Verſe 1. AND the LORD ſpake unto Moſes, ſaying.] After they came to Succoth: where I ſuppoſe the SCHECHINAH appeared to him, as it had done in Midian and in Egypt; to direct him in his Conduct.
Ver. 2. Sanctifie unto me the First-born.] Separate, or ſet apart, from common uſes; for I appropriate them to my ſelf, as it follows in the end of the Verſe. This word (Sanctifie) as our Mr. Mede obſerves, ſignifies differently in ſeveral Conjugations. Sometimes it ſignifies to devote, and conſecrate to the Service of God; and ſometimes to uſe a thing as holy, being already devoted to him. And thus he reconciles this place, where he bids him ſanctifie all the Firſt-born (i. e. look upon them as things ſeparated to his own uſe, and therefore not to be uſed by them) with another place, XXVII Lev. 26. where he ſaith concerning the Firſt-born, No Man ſhall ſanctifie it, it is the LORD's; i. e. the LORD hath already ſet it apart to himſelf, and therefore no Man is to Conſecrate that again, which God hath already Conſecrated, that is, taken for his own. See L. II. de Sanctuario Dei, p. 552.
First-born.] There were two ſorts of First-born. Some who were the Firſt-born of the Father, called the beginning of his Strength, XXI Deut. 17. The other, the Firſt-born of the Mother, which are called here, whatſoever openeth the Womb. The Hebrews make a great difference between theſe two; and ſay, That to the former ſort belong the Prerogatives, both of having the Inheritance of his Father, and alſo the Prieſthood: but to the latter only belongs one of theſe Prerogatives, viz. the Prieſthood. And they gather it from this very place, Whatſoever openeth the Womb (which is the Firſt-born of the Mother) is mine; i. e. ſhall be employed in my Service. But inſtead of theſe, God took the Levites to attend upon him, III Numb. 12. After which, the Firſt-born were to be redeemed at a certain Rate, which was part of the Prieſts maintenance, XVIII Numb. 15, 16. See Selden de Succeſſionibus ad Leg. Hebr. c. 7.
Among the Children of Iſrael.] Whom this Precept concerned peculiarly, but no other People. Therefore the Jews ſay, that if one of them and a Gentile had any Beaſt in Common between them, the Firſtborn was free, (as their Phraſe is) becauſe it is here ſaid, among the Children of Iſrael, not the Gentiles. See Buxtorf. Synag. Jud. c. 38.
Both of Man and Beast.] As is further directed and explained, v. 12, 13.
It is mine.] And therefore was to be offered to God, if it were a Male of any Beaſt; only an Aſs was to be redeemed, XXXIV. 19, 20. God intended by this Law to teach them (ſaith R. Levi Barzelonita) that the whole World was his; and that Men had nothing in it, but by his gracious Grant: who challenged the Firſt-born of every thing to himſelf, becauſe all was his. For the Firſt-born Male was dearer to a Man, ſaith he, than the Apple of his Eye, (as no doubt he was) yet he was bound to Conſecrate him to God. But the plaineſt reaſon of this Law was, to put them in mind of God's miraculous Providence, in ſparing their Firſt-born, when thoſe of the Egyptians were all killed. To which the Jewiſh Doctors add a more ancient right God had to them: being the Perſons who Sacrificed to God, before Prieſts were ordained by the Law of Moſes. So Onkelos takes the young men, XXIV. 5. to have been the First-born; and the Prieſts mentioned XIX. 22. (Aben Ezra alſo upon XVI Numb. 1. ſaith the ſame) the truth of which I ſhall examine there.
Ver. 3. And Moſes ſaid unto the People.] God ſeems to have commanded Moſes at the ſame time he gave this Precept, to repeat here at Succoth, what he had ſaid to them in Egypt, concerning the Obſervation of the Paſſover, and of the Feast of Ʋnleavened Bread. It being of great moment to have the Benefits hereby Commemorated, in perpetual remembrance.
Remember this day, &c.] Which was the firſt day of Unleavened Bread; commanded to be kept holy, XII. 16.
For by ſtrength of hand the LORD brought you out.] That is, by a miraculous Power; which conſtrained Pharaoh to let you go, much againſt his will. So God promiſed at his firſt appearance to Moſes, III. 19.
There ſhall no leavened Bread be eaten.] Unleavened Bread was to be eaten on the Paſſover Night, and afterwards no leavened Bread. See XII. 15, &c. where this is repreſented as the Senſe of the Jews: but the ſixth and ſeventh Verſe following ſeem to ſay otherwiſe.
Ver. 4. This day came ye out.] In the Morning of this Day they began their March.
In the Month of Abib.] This word Abib ſignifies an Ear of Corn: for then Barley began to ear. The Syriack word hababa hath ſomething of its ſound, which ſignifies a flower: and ſo they here tranſlate it, The Month of Flowers. Whence Macarius ſaith, God brought Iſrael out of Egypt, foreign, in the Month of Flowers; when the pleaſant Spring firſt appeared. See XXIII. 15.
Ver. 5. And it ſhall be when the LORD ſhall bring thee into the Land, &c.] From hence they conclude, this Precept did not oblige them in the Wilderneſs: but it was by a ſpecial Direction and Command that they obſerved it the year after this, IX Numb. 1, 2, &c. See XII. 25, 50. In confirmation of which the XII Deut. 1. is alledged, where he begins to recapitulate all the Laws they were to obſerve in Canaan; among which this is one, XII. 5, 6. yet this alone would not have been ſufficient to prove this, (for he might be thought now only to reinforce his Laws, at their etrance into Canaan) if he had not added v. 8. Ye ſhall not do after all the things you do here this day, &c. Which ſuppoſes, that in the unſetled Condition wherein they were in the Wilderneſs, they had not kept themſelves to all thoſe Rules which follow, and had been formerly delivered.
Which he ſware unto thy Fathers to give thee, &c.] XV Gen. 18, 19, &c.
Ye ſhall keep this Service in this Month.] Both the Paſſover, and Feaſt of Unleavened Bread, XII. 25.
Ver. 6. Seven days ſhalt thou eat unleavened Bread.] This ſeems to confute what the Jews ſay, that they were not bound to eat unleavened Bread, but only when they ate the Paſſover. See XII. 15.
And in the ſeventh day ſhall be a Feaſt unto the LORD.] As the firſt day was holy (v. 3.) ſo was the laſt, (XII. 16.) that they might not fail in their Gratitude for ſo great a Benefit, as they now Commemorated.
Ver. 7. Ʋnleavened Bread ſhall be eaten ſeven days.] This ſeems ſtill to make the Injunction plainer, that for ſeven days together they ſhould eat unleavened Bread. Which is ſo often repeated, becauſe this made them ſenſible, more than any thing elſe, of the wonderful Hand of God in bringing them out of Egypt; which was ſo ſudden and haſty, that they had not time to bake the Dough they had prepared, nor ſo much as put Leaven to it, XII. 39.
There ſhall no leavened Bread be ſeen with thee.] From whence the Jews conclude, That not only all ſuch Bread is to be carefully ſought for, and thrown out of their Houſes, but all their Veſſels that have been uſed the year before, thoroughly ſcoured; leaſt any thing ſhould remain, in them, that might give a tincture of acidity to the Bread, that might be made in them. In which work they ſpend ſome days before the Paſſover, as Buxtorf obſerves in his Synag. Jud. c. 17.
Neither ſhall there be Leaven ſeen with thee, &c.] For which Cauſe, as he there obſerves, they abſtain, all the time of this Feaſt, from all ſuch things as may poſſibly have ſome Leaven in them. As from Honey and Sugar, which are often adulterated with Flowre, &c.
Ver. 8. And thou ſhalt ſhew thy Son in that day, &c.] That is, on the firſt day of Unleavened Bread, it was to be a part of their Religion, to inſtruct their Children in the meaning of their Killing the Lamb, and their Abſtinence from Leaven. This the Jewiſh Doctors make one of the DCXIII. Precepts, that Parents ſhould tell the whole Story of their going out of Egypt on the fifteenth day of Niſan: when every one, according to his Ability, was bound in his own Language, to bleſs and praiſe the Name of God, for all his Miracles, which he wrought for them. They are the words of R. Levi of Barcelona.
Ver. 9. And it ſhall be for a Sign unto thee.] Theſe ſeem to be ſtill the words that the Parents were to ſay to their Children upon theſe Feſtivals; whereby they taught them to look upon this Obſervation, as a Token or Memorial of what God had done for their Forefathers, when he brought them out of Egypt.
Ʋpon thy hand, and for a memorial between thine eyes.] To make thee as ſenſible of God's Goodneſs, as of that which thou haſt in thy Hand; or of a Thing that is continually before thine Eyes. The Jewiſh Superſtition about their Phylacteries took its riſe from hence, but without any good ground: it being evident he ſpeaks not of tying Parchments, or any thing elſe, about their Wriſts, &c. but of teaching their Children the meaning of their Holy Rites. And ſo ſome of themſelves have expounded it; particularly the forementioned R. Levi of Barcelona: who gives this reaſon why ſuch abundant care was taken to have theſe things remembred; Becauſe, ſaith he, this is the Foundation of our Law and of our Religion: for which Cauſe, in all our Bleſſings and Prayers, we Commemorate our coming out of Egypt; becauſe it is a Sign to us, and a perfect Demonstration of the Creation of the World, and that our Lord God is the Author of all Creatures, and doth what he pleaſes, &c. For who but he could change the Courſe of Nature, and work ſuch great and unheard of Signs as he did? This is ſufficient to confute thoſe that deny the Creation of the World; and to eſtabliſh us in the belief of God most bleſſed: and to perſwade both that there is a Providence, and that his Power extends to all things, both in general and particular. So he. See v. 16.
That the LORD's Law may be in thy mouth.] That their Children might be able to declare to their Poſterity, the Law of the LORD about theſe Matters.
For with a ſtrong Hand hath the LORD brought thee out of Egypt.] By ſlaying all their Firſt-born in one Night. See III. 19.
Ver. 10. Thou ſhalt therefore keep this Ordinance.] Of the Paſſover; and of the Feaſt of Unleavened Bread.
In this ſeaſon from year to year.] On the fourteenth, and the ſeven following days of the firſt Month.
Ver. 11. And it ſhall be, when the LORD ſhall bring thee into the Land of the Canaanites, &c.] Under the Name of Canaanites he comprehends all the reſt of the ſeven Nations. And theſe words ſeem to import, that the Law of the Firſt-born was not to take place, till they came into the Promiſed Land. Yet we find III Numb. 12, 13. that God demanded all the First-born of them, though he took the Levites in their ſtead: And both being numbred, and there being Two hundred ſeventy three Firſt-born Males, more than there were Levites, (v. 41, 42, 43.) he required them to be redeemed at five Shekels apiece, and the Money to be given to the Prieſts, v. 46, 47, 48. But perhaps after this, the Law was not obſerved till they came to Canaan.
Which he ſware unto thy Fathers, &c.] See v. 5.
Ver. 12. That thou ſhalt ſet apart unto the LORD all that openeth the Matrix.] Here he ſhows what he means by that Sanctification of the Firſt-born, which was mentioned v. 2. and for what end and reaſon this was ordained. For that which is called Sanctifying there, is here called ſetting apart, or ſeparating it from the reſt of that kind of Creatures, for another uſe, viz. to be Sacrificed to the LORD. For the word heevarta, which we tranſlate ſet apart, is in the Hebrew, make to paſs over. Which is explained XXII. 30. Thou ſhalt give it unto me, viz. to be offered at the Altar.
The Males.] The First-born are only mentioned, v. 2. but here it is explained to ſignifie only the Males. If a Female came firſt, and afterward a Male; that Male was not devoted unto God, becauſe it did not open the Womb, a Female coming before it.
Shall be the LORD's.] And therefore ſet apart from common uſes, to be imployed in his Service. That is, every firſtling Male of a Cow, Sheep, or Goat was to be offered in Sacrifice; and the Blood being ſprinkled on the Altar, the Fleſh of them was given to the Prieſts. See XVIII Numb. 17, 18. where what is here briefly delivered, is there more largely explained.
Ver. 8. And every firſtling of an Aſs.] There was the ſame reaſon for Horſes and Camels: but an Aſs is only mentioned, becauſe abundance of Aſſes were bred in Judea; where there were few Horſes or Camels. And therefore XVIII Numb. 15. it is ſaid in general, The firſtlings of unclean Beasts thou ſhalt redeem.
Thou ſhalt redeem with a Lamb.] Which was to be Sacrificed to God. If a Man had not a Lamb, he was to give the price of one. And becauſe all Lambs were not of an equal price, (ſome being worth more than others) the Rabbins ſay, that a good eye, i. e. a liberal Man gave a Shekel; an evil eye half as much; and a middle ſort of Men gave three quarters. It was to be redeemed alſo within thirty days.
If thou wilt not redeem it, then thou ſhalt break (or cut off) its neck.] It was to die, one way or other, and not to be imployed in common uſe: but thus to be diſpoſed of, if they would not give a Lamb, or its value, in exchange for it. Which Men might ſometimes be unwilling to do, becauſe Aſſes being ſo plentiful in that Country, they might not be worth ſo much as a Lamb. It is no improbable Conjecture of Mr. Selden, that from this Law of redeeming Aſſes, the Gentiles took up a fancy, which was common among them, that the Jews worſhipped an Aſſes Head. See L. II. de Jure Nat. & Gent. c. 1. Which was one of their Calumnies alſo of Chriſtians (whom they took to be the ſame with the Jews) as we read in Minutius Faelix, Tertullian and others.
All the First-born of Man among thy Children ſhalt thou redeem.] See v. 11. Humane Sacrifices were not acceptable to God. For though he once commanded Abraham to offer his Son, yet it was not actually done; and here he declares he did not approve of ſuch Sacrifices, by commanding them not to offer their Firſt-born to him, as they did the Firſtlings of clean Beaſts; but to redeem them. For the way of the Gentile World, even in thoſe days, was to offer their Children to Moloch, as appears from XX Lev. 2. where he orders him to be put to death, who gives any of his Seed to Moloch. The very ſame Phraſe which is uſed (as I obſerved v. 12.) concerning Sacrificing the Firſtlings of their Oxen, &c. And in the XVIII Lev. 21. he uſes both Phraſes, ſaying, Thou ſhalt not give any of thy Seed to paſs through to Moloch, or to paſs over to Moloch. The very ſame word, which we here tranſlate v. 13. ſet apart. And it was but neceſſary to give ſuch Precepts; for, notwithſtanding theſe Prohibitions, the Iſraelites fell into this barbarous way of Worſhip, as we read CVI Pſalm 37, 38.
Now this Redemption of their Firſt-born, was not long after ordered by God himſelf; who took the Levites inſtead of them, (as we read Numb. III.) where a certain Sum of Money was paid for all the reſt of the Firſt-born, that were above the number of the Levites. Which Sum, they who were born after that time, paid to the Prieſt.
Nor was this a thing unknown to the Gentiles. For Paulus Venetus ſaith, L. I. c. 45. that the Inhabitants of that Region in India, called Tanguth, redeemed their Sons with a Ram, which they offered after the manner of the Hebrews: which makes it probable that this Law of Moſes had reached them; there being ſeveral Remainders of the Hebrew Language upon thoſe Coaſts; as Huetius obſerves in his Demonſtr. Evang. Propoſ. IV. c. 6.
Ver. 14. When thy Son asketh thee, in time to come, What is this?] Deſires to know the meaning of this; or whence this Cuſtom of Offering or Redeeming the Firſt-born Males, is derived.
That thou ſhalt ſay unto him.] Great care was taken for the Inſtruction of Children in the Rites of their Religion; it appears by this, and by v. 8. where they are commanded to teach them the reaſon of eating unleavened Bread, as here of their Conſecrating the Firſt-born.
That by ſtrength of hand, &c.] See III. 19.
Ver. 15. And it came to paſs when Pharaoh would hardly let us go.] Obſtinately perſiſted in his Reſolutions to keep us in ſlavery, or hardned his heart (as it may be tranſlated by adding the word libbo) againſt all the Monitions had been given him, and the Plagues inflicted on him.
That the LORD ſlew all the Firſt-born in the Land of Egypt, &c.] Which ſtruck ſuch a terrour into him, that immediately he diſmiſſed us, XII. 30, 31, &c.
Therefore I ſacrifice unto the LORD all that openeth the Womb, &c.] Becauſe when he ſlew all their Firſt-born, he ſpared ours, XII. 13, 23, 27.
Ver. 16. And it ſhall be for a token upon thine hand.] By this means there was a perpetual remembrance preſerved, of God's gracious Deliverance of them, when the Firſt-born of Egypt were ſlain. For nothing elſe can be meant by theſe words, but that they ſhould indeavour by Conſecrating their Firſt-born, to keep that Divine Benefit in mind as carefully, as if they had put a Sign upon their Hand, or bound it upon their Forehead before their Eyes, to help their Memory. For it is a plain alluſion to thoſe, who having frail Memories, are wont to tie a Thrid, or ſome ſuch thing upon their Finger, that they may not forget what they deſire to remember: That which is upon their Hand, being continually in view, and ſo not eaſily forgotten.
And for frontlets between thine eyes.] Whatſoever be the Original of the Hebrew word Totaphot, which we tranſlate Frontlets, it is certain it ſignifies no more than Zicaron in the ninth Verſe: a Memorial, or Monument, as the Vulgar tranſlates it. And ſo Aben Ezna expounds it, kenu Zicaron, as it were a Memorial; and that immoveable, as the LXX. take it. Yet from hence the Talmudiſts have extracted their Phylacteries (or pieces of Parchment, wherein this and other Texts were written) which they fancied were a kind of Amulets to defend them from dangers. For ſo they are ſaid to be in the Gemara Schabath: and therefore uſed in their Prayers, to drive away Evil Spirits, as J. Braunius, and many others have obſerved. I ſhall only note further, that this word is found but three times in the Law, and yet the Vulgar tranſlates it three ſeveral ways; which ſhows how little the Original of it is underſtood, though the Senſe of it is plain and certain. See Petitus his Var. Lectiones, c. 20.
For by ſtrength of hand the LORD brought us out of Egypt.] This hath been often mentioned in this very Chapter (v. 3, 9, 14.) and now here repeated again, to make them very ſenſible; both that they owed their Deliverance intirely to God, and that nothing was too hard for him to accompliſh.
Ver. 17. God led them not through the way of the Land of the Philiſtines, &c.] That was the neareſt way from Egypt to Canaan, by the Mediterranean, to the River of Egypt, (as the Scripture calls it) and ſo to Azotus and Gaza: which was a Journey of not above three days, as Philo ſays; others ſay of ten. But certainly it was no great way, for the Sons of Jacob went it often to and fro, XLII, XLIII, &c. Gen.
Leſt peradventure the People repent when they ſee war, &c.] The Philistines being a very warlike People, would, in all likelyhood, have oppoſed their Paſſage: and God knew the temper of the Iſraelites to be ſo timorous, that they would run away, and rather return to Egypt than ſight their way to Canaan. For all People grow cowardly by being kept long in ſlavery; which breaks their Spirits, and ſinks them as low as their Condition. They fought indeed about forty days after this with Amalek; but it was only one Battle; and then they were provided with Arms (which they had not now) from the Egyptians, whom they found dead on the Sea-ſhore. But their baſe temper appeared too plainly the next year, when they heard the Report of the Spies concerning the Inhabitants of Canaan: which put the whole Congregation into a fit of Deſpair, and made them think of returning to Egypt, XIV Numb. 1, 2, &c.
Ver. 17. But God led the People about.] The Pillar of Cloud mentioned v. 21. in which the LORD was, conducted them in a way further about.
Through the way of the Wilderneſs.] He led them to the right hand toward the Red-ſea, and the Deſert of Arabia.
Of the Red-ſea.] See X. 19.
And the Children of Iſrael went up harneſſed.] Or in Military order: for though it is not likely the Egyptians ſuffered them to have any Arms, yet, they did not go away tumultuouſly, like Fugitives; but marcht like Soldiers in good order; and, as in our Margin it is tranſlated, five in a Rank. Which is the interpretation of Theodotion anciently, and of Montanus and others lately. But Hottinger tranſlates it, in the form of an Army. For the Arabick word Chamis (from whence it is likely comes the word Chamuſchim here uſed) ſignifies exercitus foreign, an Army conſiſting of five parts; which are the Front, the main Battle, the right Wing and the left, and the Rear. Smegma. Orient. p. 71. And ſo David Chytraeus long before him, quinque agminibus, in five Bodies, as we now ſpeak. But the interpretation of Aben Ezra ſeems to be the moſt proper of all others, who ſimply expounds it, girt about their Loins; i. e. expedite or ready, as Onkelos expreſſes it. For the Hebrew word Chomaſch, ſignifying thoſe parts that are under the five ſmall Ribs, about which Men were wont to be girt, when they went to ſight or to travel; this word may well be rendred foreign, well girt, as the LXX. trrnſlate it, I Joſh. 14. IV. 13. Here indeed they tranſlate it, foreign, they went up in the fifth Generation, (which St. Auſtin follows) taking Jacob for the firſt; Levi the ſecond; Coath the third; Amram the fourth; and Moſes the fifth. But as this Expoſition doth not agree with the Hebrew word, which doth not ſignifie the fifth, but in fives; ſo it cannot be ſaid of the Children of Iſrael in general; for all the Tribes were not yet come to the fifth Generation. Our Nic. Fuller hath a learned Diſcourſe upon this word in his Miſcellan. L. V. c. 2.
Ver. 19. And Moſes took the bones of Joſeph with him.] And of the reſt of the Patriarchs, it is very probable. See L Gen. 25. To which add that the Jews ſay, every Tribe took care of the Body of the Founder of their Family. Which is far more likely, than the Story which the Author of The Life and Death of Moſes tells, that he carried Joſephus's Coffin out of Egypt upon his own ſhoulders: it being more probable that ſome of that Tribe undertook the care of it. That it was buried in the bottom of Nile, is not affirmed only by him, but by Jonathan: though others ſay in the Banks of Nile. And they ſeem all to have it out of the Talmud; where in the Gemara of the Title Sota, c. 1. ſect. 47. they ſay the Egyptians themſelves buried their Relations in the Nile, to make the Waters proſperous. And tell a vain Story, how a Woman called Serach, told Moſes where the Body was, when he was at a loſs where to find it, after he had ſearched for it three days, (as the fore-named Author tells the Tale, while the Jews were borrowing Jewels of Gold and Silver of the Egyptians) and that he called it up from thence, throwing (as he adds) the ineffable Name into the River; which brought it up preſently, though in a Leaden, or as others ſay, a Marble Coffin.
For he had ſtraitly ſworn the Children of Iſrael, ſaying, &c.] See L Gen. 25. From whence Gaulmyn L. II. c. 2. Annot. in Vit. Moſ. not improbably conjectures, that the Cuſtom was derived, of carrying the Aſhes of their Anceſtors into their own Country; firſt by Hercules among the Greeks, and long before by the Egyptians and Chaldeans: whom the Arabians, as he ſhows, imitated in following Ages.
Ver. 20. And they took their journey from Succoth.] They ſtayed but one day at Succoth, (as Jac. Capellus ſuppoſes) where Moſes gave the foregoing Directions to them: And upon the XVI. of Niſan they marched to Ethan.
And encamped in Ethan.] So called, he thinks, becauſe the way here was very rugged and craggy.
In the Edge of the Wilderneſs.] Next to the Red-ſea, called the Wilderneſs of Shur, XV. 22.
Ver. 21. And the LORD went before them.] By the LORD we are here to underſtand the SCHECHINAH, or Divine Majeſty, which appeared to Moſes in the Buſh, III. 2. when he gave him Commiſſion to bring his People out of Egypt; and directed him all along in his Embaſſy to Pharaoh, and his Treaty with him, VI. 1, &c. and now appeared in a glorious Cloud to conduct them, and aſſure them that he would take care of them. For this Cloud was a Symbal of his gracious Preſence with them, and ſpecial Providence over them. It being an Emanation from him (ſaith R. Levi ben Gerſom) which was a Sign (as others of the Jews ſpeak) that God was Night and Day with them, to keep them from all evil. To which the Prophets allude, LII Iſa. 12. II Micah 13. And though his going before them, be not mentioned before this time, yet it is moſt likely he appeared in this Cloud, as their Conductor from their firſt coming out of Egypt, and led them to Succoth, and then to Ethan; as he did afterward to their ſeveral Stations, X Numb. 11, 12, &c. Which doth not ſignifie that God himſelf moved from place to place (for he is always every where) but this Cloud was moved by him from whom it came, as a Token that he was preſent, by his ſpecial Favour, Care and Providence, whereſoever it went.
By day in the pillar of a Cloud.] It appeared from Heaven, I ſuppoſe, in the form of a great long Pillar; which below ſpread it ſelf abroad, and covered the whole Hoſt of Iſrael. For it is certain, it was not only their Guide, to lead them the way (as it here follows) but alſo was a covering to them, whereby they were aſſured of the Divine Protection. For ſo we are informed X Numb. 34. XIV. 14. CV Pſalm 39. 1 Corinth. X. 1. And I can ſee no reaſon to think theſe were different Clouds, ſince one and the ſame would ſerve for both purpoſes.
And by night in a pillar of Fire.] The ſame Pillar appeared in the Night like Fire, which in the Day was like a Cloud. The reaſon of which follows:
To give them light.] That they might be able (as the next words tell us) to travel by Night, as well as by Day. Which made the Pſalmist ſay, he went before them all the night, with the light of fire, LXXVIII. 14. This flaming Light I take to have been a glorious appearance of Angels from the SCHECHINAH; for they always attend upon the Divine Majeſty, who maketh his Angels Spirits, his Miniſters a flaming fire, CIV Pſalm 4. Some fancy there were two diſtinct Pillars, as theſe words, and the next Verſe ſeem to import: but it is plain by other places, it was but one and the ſame Pillar, which had theſe different Appearances. See the next Chapter, XIV. 19, 24. I Deut. 33. Therefore Salvian rightly deſcribes it L. I. de Gubern. Dei, where he calls it, Mobilem columnam nubilam die, igneam nocte, congruas colorum diverſitates pro temporum diverſitate ſumentem; ſc. ut & diei lucem lutea obſcuritate diſtingueret, & caliginem noctis flammeo ſplendore claritatis radiaret. And ſee Greg. Nyſſen de Vita Moſis, p. 175.
Now that the SCHECHINAH, or, the Glory of God, was in this Cloud, appears from hence; that it was the ſame Cloud which afterwards reſted upon the Tabernacle, as ſoon as it was ſet up, and is called the Cloud of the LORD, XL Exod. 38. X Numb. 34. For the Glory of the LORD was within the Tabernacle, as the Cloud was without it, XL Exod. 34, 35, &c. And it is there alſo deſcribed juſt as it is here, that it appeared as a Cloud upon the Tabernacle by Day, and as a Fire by Night, XL. ult. And ſo it is alſo IX Numb. 15, 16. At Even there was upon the Tabernacle, as it were the appearance of Fire till the Morning. So it was alway, the Cloud covered it by Day, and the appearance of Fire by Night. And then it conducted them in their Journeys, as it did now, XL Exod. 36. IX Numb. 17, 18, &c. Which ſhows that this Cloud, which now conducted them out of Egypt, was the very ſame with that which afterwards ſetled upon the Tabernacle: And the Glory of the LORD being in that, I make no doubt it was ſo in this. Which is the reaſon that the LORD is ſaid to go before them, and to lead them by this Cloud. For though the LORD of all doth not go from place to place, yet this viſible Glory, which repreſented him as in a ſpecial manner preſent with them (and therefore called the Glory of the LORD) did go along with them in the Cloud, to their ſeveral Statious, whither they removed.
It is no improbable Conjecture of Taubman, in his Notes upon Virgil, that from hence it was, that the Poets never make a Deity to appear but in a Cloud with a brightneſs in it. Ad hoc exemplum credo Poetas ſanciviſſe nullum Numen mortalibus apparere ſine Nimbo. Est autem Nimbus, nubes divina, ſeu fluidum lumen, quod Deorum capita tingit.
Ver. 22. He took not away the pillar of the Cloud by day, and the pillar of Fire by night, from before the People.] That is, it continued with them as long as Moſes lived, till they came to paſs over Jordan into Canaan; when not this Cloud, but the Ark was their Guide. And it need not ſeem incredible, ſaith Clemens Alexandrinus (L. I. Stromat. p. 348.) that they were thus led by a Pillar of Fire, when the Greeks conſider that Thraſybulus, they believe, was thus directed, foreign, &c. by a Fire which went before him, and conducted him in a dark Winter Night through unknown ways, when he brought back the Athenian Exiles to their Country. The wonder was, that this Fire continued to lead the Iſraelites forty years in the Wilderneſs; whereas that of Thraſybulus (if it be true) was but a ſhort appearance. As that Light alſo was, which they ſay ſhone from Heaven to bring Timoleon unto his Port, when he ſailed to Italy.
This Pillar alſo the ſame Clemens thinks (in the place now named) ſignified foreign, that no Image could be made of God. From whence he thinks likewiſe, it was that the ancient Heathen, before they learnt to make Images, ſet up Pillars and worſhipped them, foreign, as Repreſentatives of God. Which Huetius hath lately made out in many Examples (in his Quaeſtiones Alnetanae, p. 203, 206.) and thinks that from this Pillar, which had two Appearances, the two Pillars were erected to Hercules in his Temple at Tyre; and two likewiſe ſet up in the Temple of the Sun in Egypt.