ANNOTATIONS
ON THE SECOND BOOK OF MOSES, CALLED,
EXODUS

According to the Greek: (which signifies a going forth, or departure, viz. out of Egypt) and according to the Hebrew, VEELLE SHEMOTH; that is, And, or, Now, these are the names: which are the first words of this second book, after which manner the other three ensuing books are named.

THE ARGUMENT

The second book of Moses, (containing a story of about 146 years (to wit, from the death of Joseph, to the finishing of the tabernacle) shows the multiplication of the posterity of Jacob, from a small number, (even 70 souls; (i.) persons, which came with him into Egypt, Gen. 46.26,27) to six hundred thousand men (besides children); so they are numbered, Exod. 12.37. and afterward the account given of them, in the second year, and second month after their departure is six hundred thousand, and three thousand five hundred and fifty, Numb. 1.45,46. wherein none under twenty years old, none decrepit or unserviceable for the wars, none of the tribe of Levi, no women were numbered. This people (for their numerous increase) were feared and hated by the Egyptians: whereupon (for their own security they endeavored by murdering the male children, and by manifold tyrannies over the rest, to reduce them to a smaller number. But the more they were oppressed, the more they multiplied; and God intending to get him honor over their oppressors, exercised his justice on them, his compassion on his people, and his power on both, in a miraculous deliverance of the one, and destruction of the other. And having brought his people out of Egypt, he led them in the wilderness, and there both cherished and upheld them with extraordinary supplies and support, and yet chastised them for their manifold offenses, (especially murmuring and idolatry.) Nevertheless, he made a covenant with them at Horeb, where he delivered them laws, moral, judicial and ceremonial, for their government, both as a church, and as a commonweal.

CHAPTER 1

Verse 1. {Now} Or rather And, according to the Hebrew, importing a continuation of that story, which (though it conclude the book of Genesis) is not yet concluded. It is an observation of some, that (among the Hebrews, Chaldees and Greeks) writers begin their discourses with words of coherence, not to the words or matters next precedent, but to their own foregoing thoughts, to which the words following do agree. But it is more reasonable, to suppose that somewhat of the beginning of the book is wanting, or that the books are divided, which before were united: And so it was with the five books of Moses, which originally made but one volume, though now they be divided into five, as is observed in the general argument of the Pentateuch.

{household} That is, his children and nephews, for servants (who were not of the tribes of Israel) were not taken into this account.

V. 2. {Reuben, Simeon} The children of Israel or Jacob, are often reckoned, as Gen. 35.22. and chap. 46.8. and 49.3. Exod. 6.14. 1 Chr. 2.1. and in a diverse order, upon divers occasions, as in the next verse, and on ver. 6.

V. 3. {Benjamin} Benjamin was the youngest, and so should have been named last, if he had been ranked by his age: but he is here placed the seventh in order, as the youngest of the sons of Jacob's wives, and before the rest, because they were the sons of the handmaids, and of them the first named are the children of Bilhah, (Rachel's handmaid) Gen. 30.3. and then the children of Zilpah (Leah's handmaid) Gen. 29.24. Joseph is not written in this registry, because he was in Egypt before these came thither.

V. 5. {the souls} That is, the persons.

{loins} Heb. thigh.

{seventy souls} Deut. 10.22. See Annot. on Gen. 46.27.

V. 6. {And Joseph died, and all his brethren} Here Joseph is named first, in regard of the preeminence of his dignity, not by the precedence of his birth; for many more of his brethren were elder than he: nor of his death, for some died before him, and some lived after him.

{all that generation} Or kindred, as some read, but the Hebrew word Hador, properly signifies a generation, and by generation, is meant all of that age or time with Joseph and his brethren, whether Hebrews or Egyptians; this (by probable computation) was about the 109 year of the Israelites' abode in Egypt.

V. 7. {The land was filled with them} Ver. 12. not the land of Egypt, but the province or land of Goshen, (allotted to the Israelites for their habitation.) This multiplication of so many (whereof see the argument of this book) from so few at first in so short a space, (for it was from the death of Joseph to the beginning of their afflictions, as is diligently computed about, or not much above fifty years) might come to pass, by beginning to be fruitful sooner, and continuing longer than other women, and by their bringing forth many at a birth: and that might be the rather, because (as philosophers and physicians say) there are seven several cells for conception, wherein may be formed so many distinct embryons, which proceeding to a perfect shape, may be so many children; and as (upon experience) it is reported, that some have brought forth five at a birth four times over, that is twenty, Arist. hist. animal. l. 7. c. 14. And as by such frequent conceptions, their number might much increase, so also by God's withholding of abortion, whereby that which was conceived, was happily brought unto a perfect birth.

V. 8. {A new king} Act. 7.18. whom some historians call Mephis, some Ramesses, some Armesesnianus, some Amonophis, or Amenophis; but as this king knew not Joseph, though dead not much above fifty years before him, so may this king well be unknown to writers, which were many hundreds of years in time behind him; and he might be called a new king, because he was of another race or family from the former; or for that he took up a new way of government, or had new devices to bring about the innovations he had designed.

V. 9. {More and mightier than we} Not absolutely more and mightier than all the Egyptians; but comparing the province, or country where they were planted, with any of the like compass, the Israelites in number far exceeded them, and so (by their increase) grew stronger than their enemies, Psal. 105.24.

V. 10. {deal wisely} See Acts 7.19.

{lest they multiply} They were multiplied before, verse 7. and that the Egyptians confessed, and complained of in this verse: therefore they take new counsels and courses to prevent their further increase.

{Get them up out of the land} Into Canaan; and so we shall lose the commodity, which we might reap by their riches, and service, while they are kept under our subjection. Envy at their number, fear of their power, covetousness of gain by their service, and hatred of their religion (whereof see Exod. 8.26.) made them desirous to retain them, as captive slaves, whom their fathers received as guests, and enjoyed as friends, and as benefactors.

V. 11. {Taskmasters} Heb. masters of tribute: which may be exacted as well in work, as in money.

{Afflict them with their burdens} This God foretold Abraham, Gen. 15.13. the cause whereof, was not merely the suspicion, subtlety and malignity of Pharaoh and his people; but it is like the Israelites procured this unto themselves by their provocations of God, by their idolatries; as appears by Josh. 24.14. Ezek. 20.7,8,9. and chap. 23.3.

{treasure Cities} Or cities of tabernacles, as the Vulgar Latin turns the Hebrew word, mis chenoth, which may be rendered rather repositories; and they might be storehouses of artillery, granaries for corn, and treasuries for royal and public riches; but certain it is, that the Egyptians employed the Israelites in raising so many and so great buildings (whether of cities, castles or treasuries) as might still keep them in a painful and servile condition.

{Pithom and Raamses} Two cities situate in the confines of the kingdom: and for the latter, it is to be observed, that there was a part of the country of Egypt, called the land of Rameses, which was given to the Israelites by Pharaoh, (for their possession) at their entrance into Egypt, Gen. 47.11. called the best of the land, there they built a city, and called it by the name of the whole country; because it was the best part of the land of Egypt, Gen. 47.12. Or Moses might give it the name, which it had when he wrote his history, though it might be called by another name, when it was built: some take it for a city called Pelusium, different from Rameses forementioned, Gen. 47.

V. 12. {The more they afflicted them, the more they multiplied} Heb. And as they afflicted them, so they multiplied. Fear and hard usage was in ordinary operation like to give impediment to procreation of children, but that their fruitfulness might appear to be by the especial blessing of God, the more they are molested, the more they are multiplied; as is said of chamomile, the more it is trodden, the faster it grows: but with this difference, that it is natural for that herb to thrive by oppression; but it is not so by the nature of man, but by the favor of God that the godly prevail against persecution; which may be one great cause why they should wish well, and bear good will unto their enemies, since though they mean them never so much hurt, their malignity may become an occasion of very much good unto them; as the grudge of Joseph's brethren was converted to his honor, and to the comfort of himself and them, and of many thousands more, Gen. 50.20. And hereby we may observe that of the wise man made good, against the wicked policy of the world, There is no wisdom, nor counsel, nor understanding against the Lord, Prov. 21.30.

{they were grieved because of the children of Israel} They meant to grieve the Israelites, and themselves are grieved: so their punishment is suitable to their sin (and a great sin it was to grieve not for their own wickedness, but for another's welfare) and envy becomes both their crime, and their curse.

V. 14. {All manner of service} Both in the field and in the city, to man and to beast: many whereof were so base, that such as were ingenuous might disdain them, and so toilsome, that those who were weak and tender could not endure them.

V. 15. {Shiphrah and Puah} That these were Egyptian and not Hebrew midwives, is conceived by their answer, ver. 19. wherein they speak of the Hebrews, as differing from themselves; but some rather think they were Hebrew midwives; because it is not like, the Hebrews would admit Egyptians, at their labor; and that to have obtruded such upon them, would soon have discovered that the male children were made away by the king's command; yet that seems more probable, than that the Hebrew women should either for fear or hire be drawn to destroy all the males that were born of their own people: and though these midwives be said to fear God, ver. 17. that phrase does not necessarily infer, that they were right in religion, as we see Jonah 1.16. But the greatest doubt is, Why these are mentioned, and none else; why two, and no more? Some conceive, these midwives were such as were of note and use in noble families, and so might do cruel execution upon the chief of all the Hebrew children: but the Egyptians made no such difference of the Hebrews, how noble soever some were by birth, they were all made base by slavish servitude, yet these midwives might be mistresses of that art, and so by them others might receive their charge, which they received from the king; and they might receive it from him, being much employed by the women of his court.

V. 16. {Stools} The Hebrew word, Obnajim (found only in this place) is taken particularly for a stool, or seat framed for the use of women in travail, that the midwife may do her office, with more ease and safety to the mother and the child.

{kill him} By strangling or otherwise, so as may be done with most expedition and certainty, lest they should do the like to the Egyptians, if they were suffered to live to be men: and yet it must be done cunningly and secretly, with some private pinch, that the child might be thought to have had some mishap in the birth; which cunning practice (though for a while it might) could not long be concealed: malice is so blind, that it sees but a little way beyond itself; the foils and failings with the just recompenses of it, are neither foreseen nor feared by the malicious, until they are surprised by them.

{but if it be a daughter} They were content they should live; being by reason of their infirmity, unable to resist their rigor, and because they were desirous to reserve them for their sensual satisfaction, being more beautiful than the Egyptian women. See the last Annot. on this chap.

V. 17. {Feared God} To fear God, and honour the King, are the sociable duties, of pious persons, and loyal subjects, 1 Pet. 2.17. while the subordinate power does not control the supreme; but if so (as in this place) the resolution of the same apostle must be our rule, We ought to obey God rather then men, Acts 5.29.

V. 19. {Hebrew women — are lively} The Hebrew word Haioth which signifies the quick, or quickening, may note (as the Vulgar Latin renders it) a skill, quickness, or dexterity in doing the office of a midwife, which is many times prevented by the expedition of the birth; and it may be (as some rabbins conceive) they might express the promptness of the Hebrew mothers, in this manner, by a comparison of contempt (that they might be the less suspected by Pharaoh, of pity or partiality towards them) as if they would have them to be taken to be like unto beasts, who (when they bring forth) have no need or use of midwives' assistance, they are so quick and lively in their deliverance. But it is most like that the Hebrews (acquainted with the cruel command of the king) might rather make use of their ordinary neighbors, for assistance to travailing women, than commit themselves to the hands of professed midwives of the Egyptian nation, and (if obedient to the king's command) professed murderers: yet it might be true of many of them, that they were delivered before the midwives came unto them: for those that are laborious (when they are with child) have quicker labor, when their burden comes to the birth, than others have. Howsoever this answer of the midwives is diversely censured; for some from their fear of God, mentioned, v. 17. and the recompense of their piety, v. 21. infer, that they made a free and bold profession of their faith, avowing to the face of Pharaoh with adventure of their lives, that the power and favor of God was with them; and therefore notwithstanding the king's command, they would do nothing against them: and yet it is generally conceived, that herein (to save the little Jews alive) they told the king an officious lie, as Rahab did, Josh. 2.5,6. and David, 1 Sam. 21.2. and Elisha, 2 Kings 6.19.

V. 21. {Made them houses} In this or the like expression, God often professes favor to those he loves; as 1 Sam. 2.35. 2 Sam. 7.11. 1 Kin. 2.24. and chap. 11.38. Which phrase imports not so much the place of habitation or abode, as the blessing of families with increase and prosperity, as by a numerous, long lived and prosperous offspring; and the offspring (in the Hebrew tongue) may be the rather called a house, because the word Ben, a son, is derived of the word Bana, which signifies to build, for of children are families made up, as houses of the materials, whereof they are composed. Hence some infer, the officious lie of the midwives was lawful; but their act being a mixed act, consisting of piety to God, pity to his people, and fallacy in lying to the king; the two first were graciously accepted, and rewarded by God, the third was mercifully passed by, and pardoned by him.

V. 22. {And Pharaoh charged all his people} The midwives being as kind to the male children as Pharaoh to the females, ver. 16. and 22. he gives the charge more generally, and, that no doubt, with commination of cruelty on those who could not find in their hearts to be so cruel, as he would have them; which took such effect, at least for a time, that the parents of Moses could not long conceal him, chap. 2.3. yet this violence did not continue all the time of the Israelites' continuance in Egypt; because there were many young Hebrews under twenty years old when they went out of Egypt; and it is like this bloody decree died with the death of the tyrant that made it, and that he died the sooner, because he was so cruel, according to the prophecy of the Psalmist, Psalm 55.23.

{cast into the River} That is the meaning of his command, whereby it might be known whether the midwives obeyed it or no; where is observable the practice of tyrants, which is to make up their bloody plots, sometimes with fox-like subtlety, and sometimes with lion-like cruelty; so, according to the proverb, the lion's skin pieces up the fox's, as well as the fox's does the lion's, as they see occasion to make use of either.

{and every daughter} When the charge was given to the midwives to murder the males, it was with caution and exception, to save the females alive, v. 16. and now it is enlarged to all the people to be slaughtermen to the sons of the Hebrews, the tyrant still continues his reservation of the daughters, that they might be spared and kept alive; but this was not out of pity towards them, but because he had no such fear of them, as of the other sex: and it is like, the daughters of God were more pleasing to these sons of men, than the daughters of men were to the sons of God, Gen. 6.2. than their own native country women, and so they would keep them either for their lust, or to raise a fairer and more beautiful breed than their own. For some such reason was it, that Abraham feared the beauty of his wife, would be a snare to his life among the Egyptians, and that, according to his fear, it came to pass, that the princes of Pharaoh commended her, and thereupon she was taken into his house, Gen. 12.14,15.

CHAPTER 2

Ver. 1. {A Man of the house of Levi} The Levite was called Amram: and of Amram it is said, chap. 6.20. Num. 26.59. that he took him Jochebed his father's sister to wife; which marriage may seem to be incestuous; but in that place, the word sister may be taken for a kinswoman, as the word brother is taken for a kinsman, Gen. 13.8. & chap. 14.12,14. and if she were indeed his father's sister, or his aunt, such marriages were then tolerated, while there were but a few of a tribe; but about a hundred years after they were forbidden, Lev. 18.12.

V. 2. {The woman conceived} This was not her first child, for Aaron Moses his brother, was elder than he by three years, chap. 7.7. and their sister Miriam was elder than Aaron, both born before the bloody edict was made by the king, against the children of the Hebrews.

{a goodly child} Act. 7.20. That is said here to be done by affection, which Heb. 11.23. is attributed to faith: his parents trusted in God's protection, for his preservation, notwithstanding the bloody decree of Pharaoh, and their affection became serviceable to their faith, when it quickened them up to use all the good means they could to reprieve him from peril.

V. 3. {No longer hide him} By reason of the severe charge given by Pharaoh, chap. 1. v. 22. and the strict search for the male children, which (no doubt) was severely enjoined, as a means conducible to his end, though by Moses it be not mentioned.

{an Ark of Bulrushes} Made like an ark or chest, and capable of the child; of such materials they made vessels of greater capacity, which were used instead of boats or ships; for in such vessels the ambassadors of Ethiopia crossed the sea, Isa. 18.2. that is, the Red Sea, which divided betwixt the Eastern Ethiopia, which was part of Arabia, and the Western; and in Egypt the manner of old was, to use boats or vessels of rushes or reeds. Plin. Nat. Hist. l. 7. c. 56.

{put the child therein} It was pitched, as Noah's ark was, Genes. 6.14. Thus by human prudence, they served the divine providence, and showed faith and affection without presumption.

{flags} Which are a water reed, long, broad and sharp pointed like a sword; among these he was charily laid; both because they were near the brink of the river, where the child might easily be seen, and that being stayed by the flags, he might not be carried away by the stream.

V. 4. {His sister stood afar off} That is, Miriam, who being a prophetess, Exod. 15.20. might be guided by God to give this advice concerning the child, or if she were but about ten or twelve years of age, and then no prophetess, she might be taught by her mother, what to do in that matter.

V. 6. {This is one of the Hebrews' children} So said Pharaoh's daughter, whom Josephus calls Thermutis; she said so when she had opened the ark, and viewed the child, which might be known to be an Hebrew by his circumcision: for at this time the Egyptians had not received circumcision, though afterward they did: or she probably conjectured thus by her father's decree against the Hebrews; or by the beauty of Moses, for the Israelites being more beautiful than the Egyptians, and he eminently beautiful above other Israelites, ver. 2. of this chapter, and Act. 7. v. 20.

V. 7. {A nurse of the Hebrew women} God's providence excludes not man's prudence: the making of the ark, and daubing it with slime and pitch, the placing of it, and the child within it, among the flags, near the river's brink, ver. 3. and setting his sister to watch it, and her watchfulness at due distance, and her discreet and seasonable advice to Pharaoh's daughter, were all effects of human wisdom, and subordinate means to the providence of God for the preservation of the child.

V. 10. {Her son} Heb. 11.24. By adoption or free choice, not by conception and birth; haply she had none of her own, or if she had, she had none so beautiful as he: But as freely as he was chosen (in his infancy) so he freely refused that relation, and all the credit and comfort that belonged to it, when he came to maturity in manhood, but especially in grace; for when he chose to be a fellow in afflictions with his brethren, rather than to have no fellow in court favor and honor, and yet he lost no honor by his change: for afterward he grew mighty in words and in deeds, Act. 7.22. prevalent in discourse and counsel, and powerful in many great and miraculous operations.

{his name, Moses, because} Josephus Antiq. lib. 2. cap. 5. (and many from him) conceive the word to be a compound (in the Egyptian tongue of Mo, water, and yses saved: but the word is rather to be thought an Hebrew word, called Mosheh, derived from Mashah, signifying, hath taken out, or drawn out; because he was drawn out of the water: and in that sense, that is, as signifying, not simply drawn out, but drawn out of the water, it is used, 2 Sam. 22.17. and Psal. 18.16. and in those two places only is that word found in Scripture. But whatever his name was in the Egyptian, Moses is rendered in the Hebrew tongue: And it is like his parents gave him a name before, at his birth or circumcision, though what it was is not set down, but his name was put upon him as a memorial both of his danger and deliverance; wherein if there were a concurrence in sound and sense, both of the Egyptian and Hebrew tongue, it was the more useful to such a purpose.

V. 11. {Was grown} To the age of forty years old, Act. 7.23.

{an Egyptian smiting} Philo the famous Jew, conjectures (and it is like enough) that this Egyptian was one of the rigid governors of the Hebrews.

{one of his brethren} The Hebrews call all brethren which are of the same family or nation.

V. 12. {Slew the Egyptian} By which act, (wherein he was warranted by revelation from God) he meant to intimate (to his Hebrew brethren) that he was to be their deliverer from Egyptian bondage, though at this time they understood it not, Act. 7.25.

V. 14. {As thou killedst the Egyptian} He pretends deadly danger to himself, that he may endanger the life of Moses, who was so far from killing any of his brethren, that by his good will they should not receive any wrong from any. Malice and anger is very forward to slander; as here Moses is made an usurping executioner, so was Lot made an usurping judge by the lewd Sodomites, Gen. 19.9.

{Moses feared} Not without good cause, and therefore he fled, ver. 15. but in the eleventh to the Hebrews, the apostle says, By faith Moses forsook Egypt, not fearing the wrath of the King, ver. 27. which that it may not seem contradictory, to this of Moses himself, we must distinguish of the departures of Moses from Egypt, which were two: the former that here mentioned, wherein his fear appeared to be more than his faith; the latter, was after his contestation (by miracles) with Pharaoh's stubbornness, chap. 10.28,29. and in this his departure was not by way of fearful flight, but of faithful and courageous conquest.

{surely this thing is known} Though in verse 12. he looked this way, and that way, lest any one should see him; but he that felt him, or his brother who was beaten by the Egyptian; yet somebody saw him, or the Hebrew made some report, so that the secret came out.

V. 15. {But Moses fled} He saved himself by flight from Pharaoh's wrath, whereby he was reserved for a better opportunity to contest with the tyrant in the cause of his master and brethren: that this is no way repugnant to religion, or to that courage, which the profession of it requires, does appear by many places of Scripture; as by Gen. 28.6,7. 1 Kin. 19.3. Mat. 2.13. & chap. 10.23. & chap. 12.15. & chap. 24.16. Joh. 8.59. Luk. 4.30. 2 Cor. 11.33.

{land of Midian} A city so called, was built by Midian, the son of Keturah, whence the region round about was called Midian.

V. 16. {Priest of Midian} The Hebrew word Cohen, signifies, a priest, and sometimes a prince, or chief ruler, as 2 Sam. 8.18. text and margin; and it may be he was both, because the principal men in those days were priests; as Noah, Melchizedek, Abraham and others. Eusebius lib. 9. cap. ult. de praeparat. Evangel. calls him, Jethro king of Arabia, of whose kingdom Midian was a province; but he seems here, rather to be a priest, than a prince, because his daughters were so meanly employed, so little respected by the shepherds; ver. 17. Of this name, see on ver. 18.

{to water their father's flock} In those days the calling and course of a shepherd was no disparagement to worthy persons, though it were never so honorable, as that king's daughters should be employed in it. See on Gen. 24.15.

V. 17. {drove them away} The men shepherds uncivilly wronged the women, taking the water which they had labored for, to spare their own pains, and striving to have the first turn at the time of watering, which was usually done by many together, haply for the removal of the cover of the well, and drawing of water with more ease. See Gen. 29.10.

{But Moses stood up and helped them} Being so great a man in Egypt, he might have some servants to attend him, who might assist him, in resisting the wrongs done to women; if he had none, he showed more goodness and courage, in taking part with the better cause against the stronger side.

V. 18. {Reuel their father} He was, as some think, their grandfather; and in Scripture the ancients in a direct line, are called fathers, and their nephews children, Gen. 31.43. and so one man may have many fathers, Act. 24.14. But here it is more probable, that one father had many names, and that this priest of Midian was called Reuel in this place, and Jethro, chap. 3.1. & chap. 18. often, and Hobab, Judg. 4.11. whose father was Raguel the Midianite, Num. 10.29. he is also called, Jether chap. 4.18.

V. 19. {An Egyptian} So Moses seemed by his habit, and he told them (haply) that he came out of Egypt.

V. 21. {Content} The word Joal in Hebrew signifies no more of itself, but to be willing; but the Vulgar Latin forces it to signify an oath, which sense it will not naturally admit; in 1 Sam. 14.24. the same word is used for adjuration, but it is with an accusative construction, which here is not.

{gave Moses Zipporah} Children are the goods of their parents, which may not be taken from them, unless they give them: how soon it was that Moses had this gift, is not certain in Scripture, it may be it was a good while after his admission into Jethro's family, because forty years after his coming to Midian, at his return unto Egypt, one of his two sons was not yet circumcised, Exod. 4.25.

V. 22. {Gershom} Chap. 18.3. The word signifies a desolate stranger; and it was given (for the name of his son) for remembrance of Moses his estrangement from the land of his nativity, whence he was driven, and for admonition to others (especially his son who bore that name) to mind them of their inheritance in the land of Canaan, where they were to expect a more permanent abode.

V. 23. {In process of time} About forty years after Moses fled out of Egypt; compare chap. 7.7. with Act. 7.30.

{sighed} Though the tyrant was dead, yet tyranny was not, God's people were still oppressed albeit that Pharaoh were suppressed; for another Pharaoh succeeded him in power as great, and in oppression as grievous to the children of Israel.

{came up unto God} His eye sees what the wicked do unto his people, ver. 25. of this chapter, and his ear hears when they complain of what they suffer, Exod. 3.7,9. chap. 6.5. & chap. 22.23,27. Jam. 5.4. and they shall both feel the force of his hand, the one sort by the succor of a gracious patron; the other by the severity of a righteous judge. See Numb. 20.16.

V. 24. {Remembered his covenant} See on Gen. 8.1.

V. 25. {Had respect unto them} Heb. Knew them; that is, acknowledged them for his people, and ordered the course of his providence for their deliverance, so as might be most profitable for them, most honorable for himself.

CHAPTER 3

Verse 1. {Kept the flock} Moses (from his childhood) had been a courtier about forty years, and then he comes down to the condition of a shepherd, and continues in it forty years more; and for a third forty years, he had a more honorable, and less quiet condition, being a public pastor and governor of the nation of the Israelites.

{of Jethro} See Annot. on chap. 2.16,18.

{his father in law} The word Chothen signifies not a father-in-law alone, but generally a kinsman; yet here it is to be contracted from the general acception, to the particular relation, betwixt Jethro and Moses, upon the marriage of Zipporah.

{backside of the desert} Proceeding further and further in the desert, to find out fresh pastures for his flocks: the Hebrew scholiast thinks, the name of the place to be the further desert.

{mountain of God} Which was not so called until God made especial choice of it for the publication of his law, Exo. 19.11. and it was named also Sinai, from the store of bramble bushes in that place, for Seneh in Hebrew is such a bush; it was called likewise Horeb, from the dryness and solitude of the place; yet might this hill, like Parnassus, have two tops, the one called Sinai; the other Horeb.

V. 2. {The Angel of the LORD} As Gen. 48.16. Judg. 6.12. Act. 7.30. This is not a created angel, but the angel of the covenant, Exod. 23. ver. 20,21,22. (to wit, Christ) who is not only the angel of the Lord, but the Lord of angels, Heb. 1.6,7. and (by opposition) the Lord the angel, or the angel the Lord; for he is called, God, ver. 4,6,13. Jehovah, ver. 7.

{appeared to him} As some conceive, in a human shape, as a preludium, or foreshowing of his incarnation in time to come: but the text says in the next words, it was in a flame of fire.

{in a flame of fire} A representation of glory and terror, to make him awfully apprehensive of the divine majesty, and withal, as well to erect him with confidence, as to humble him with reverence.

{bush was not consumed} The word seneh, signifies a dry bush, the more strange that it was not consumed, since God is a consuming fire, Heb. 12.29. but that is to the wicked, who are compared to briars and thorns, Isa. 9.18. to such his indignation is a devouring fire, as everlasting burning, Isa. 33.14. But this bush signifies the church, and therefore though it seem all on fire, either by reason of the divine presence, or human persecutions, it is so preserved by God, that it is not consumed. See Isa. 43.2. & Dan. 3.27.

V. 4. {And when the Lord saw} See the first Annot. on v. 2.

{Moses, Moses} The doubling of Moses his name, imports not only favor, but familiarity, and an affectionate mind to the matter in hand as Luke 22.31.

V. 5. {put off thy shoes} So Josh. 5.15. Act. 7.33. The (shoes being next the earth) are usually most foul, as the foot of such as go barefoot, and therefore by putting off the shoes, and washing of the feet, is signified the purity which is required in our approaches to God. See Heb. 10.22. Joh. 13.10.

{holy ground} Because of God's presence, and in relation to it, not by any inherent holiness, whereof the place is not capable, nor any permanent holiness, when the presence is withdrawn.

V. 6. {Afraid to look upon God} Ever since our first parents were rebels against, and runaways from their maker, the most religious of their race have been affected with fear of the glorious presence of God; for this, see Heb. 12.21. Dan. 10.7. Mat. 17.7. Rev. 1.17. He grew to more familiarity afterwards, chap. 7.

V. 7. {I have surely seen} Heb. seeing I have seen. 1 Sam. 9.16. See the Annot. on Exod. 2. v. 23.

{I know} See Annot. on chap. 2. ver. 25.

V. 8. {Came down} See the Annot. on Gen. 18.21.

{and a large} Judea contains in length, from Dan to Beersheba, but a hundred and sixty miles; in breadth from Joppa to Jordan, but sixty miles; yet it is called large to them in comparison of Goshen, where they then dwelt, or in regard of the plentiful increase which it afforded to support and nourish the inhabitants. See on Josh. 12.24.

{flowing with milk and honey} That is, abounding with all things serving to necessity and delight.

{the Canaanites and the Hittites, &c.} Sometimes the inhabitants of the land of Canaan, are signified under one name, as the name of Canaanites, or Amorites, or Hittites, here they come under six appellations, Deut. 7.1. we find seven named, yea sometimes their distinction arises to ten several denominations, as Gen. 15.19,20,21. and yet that enumeration and nomenclature seems to be imperfect, because the Hivites are not numbered among them; the reason thereof may be, because some names are more general, some more particular, some more, some less eminent, some observable on one occasion, some on another; as the people of Israel are sometimes noted by their common name Israelites, as the sons of Jacob or Israel; sometimes by the distinct names of their several tribes; sometimes one name of eminence comprises the rest, as the Jews have their name from Judah, the prince of the tribes. See on Gen. 13.7.

V. 9. {Now the cry} He heard before, but now he will make others know, that he did, both observe and pity their oppressed estate, and meant to take a course for their deliverance out of it.

V. 11. {Who am I} He apprehends first the meanness of his own person (a banished man, and a country shepherd) and then no doubt the greatness of the person with whom he should have to do, the prejudice he had against him in particular, and the difficulty of the service to deliver an oppressed people from so potent and malignant tyranny; and so he would fain be excused the undertaking thereof. See the like Jer. 1.6.

V. 12. {Certainly I will be with thee} So that you need not fear, either your own feebleness, or the power of them against whom I send you.

{this shall be a token unto thee, &c.} Tokens and signs, given for assurance do usually go before the thing whereof they are signs or tokens, as Judg. 6.37,39. or are concomitant with it, as Luke 2.12. but here Moses having seen a miraculous sign of God's especial presence, and God having spoken unto him, and assuredly promised his presence with him, he had evidence and confirmation enough for the undertaking of his charge but now he would have him to enlarge and stretch out his faith (beyond the assurance of his commission, and the good success of it, in the deliverance of the people) to that which was a consequent upon it, and did in reason presuppose it; to wit, the grateful memory of their deliverance, when God would appear to him again, and the people with him, at the mountain where then he was: and it would be meet for him, (at his return) to have an especial memorandum, that the Lord was with him still, for his encouragement to undergo the further conduct of his people to the land of Canaan: and (in the meantime) he was pleased to give him full assurance of his powerful presence with him, and assistance to him by many signs and tokens, precedent to his contestation with the tyrant, which had their place before this service (now foretold) and favor promised, came to pass; and therefore he gives him (as a present earnest of more miracles to come not only this vision of the burning, but not burned bush; but other miraculous experiments, whereof see chap. 4. ver. 3,4. See examples of signs taken, as this here, from things to come, 1 Sam. 2.34. Isa. 7.14. & 9.6. & 37.30. & Jon. 2.18,19.

V. 13. {What is his name} Moses an ambassador from God, desires particular direction from him, touching what he must say unto the people, for ambassadors are not to speak their own words, but his that sends them; and God being called by many names, it was of some moment, by what name he would now be mentioned unto them, especially, since many of his names were abused, by application to idols: To this purpose some observe, that when God judges, he is called Elohim; when he wars, Sabaoth, Lord of hosts, when he professes mercy, Jehovah, Exo. 34.6. Howsoever, Moses (doubtless) had good reason (though it be not apparent in the text) why he moved that question, and God by his answer shows his allowance of it.

V. 14. {I am that I am} Or, I will be that I will be. For (in the Hebrew) the future tense is often put for the present; the word imports an eternal being, according to the expression of the apostle, Heb. 13.8. Rev. 1.6,8. an incomprehensible being, an independent being, on which yet all other things do depend, both for beginning and continuance; and withal a constant performing of his promises, having both unresistible power, and immutable will to make good his word. See chap. 6.2,3. 2 Cor. 1.20.

V. 15. {The Lord God} In the original the word is Jehovah, the same in sense with the name Ehieh, in the former verse, but more in use than it and better known; and so by two names the impression was to be made the stronger, that their faith might be more firm for belief of his promises. See on chap. 6.3.

V. 18. {sacrifice} Because Egypt was full of idolatry, God would appoint them a place, where they should serve him purely, without mixture with idolaters; and safely, without dangers from idolaters, to whom their sacrifices were such an abomination, that to offer them before their eyes, would provoke them to stone them, Exod. 8.26.

V. 19. {not by a mighty hand} Or, but by a strong hand, Exod. 6.1. & 13.3. Psal. 136.12. Wherein is no contradiction: for though God had done many miracles, which could not be done, but by a mighty, yea, an almighty hand, yet the stubborn tyrant would not yield, but by a very strong hand, so far stronger than his own, that he could have no hope to prevail by struggling against it: by such an hand at last he let them go, because (against it) he could not hold them any longer. By the same hand, God could have wrought their deliverance sooner, but that is long contesting with the contumacy of the tyrant, made much for the manifestation of his power, in multiplicity of miracles; of his justice, in variety of judgments, upon the Egyptians, and of his mercy and faithfulness to his people, in their so strange redemption from such intolerable bondage.

V. 22. {favour not go empty} See Annot. on chap. 12. ver. 36. chap. 11. ver. 2. Gen. 15.14. Psal. 106.46. Prov. 16.7.

V. 22. {every woman shall borrow jewels of silver, &c.} This shows, that (though Goshen were principally possessed by the Hebrews, yet) there were Egyptians among them, as among the other Egyptians there were some Hebrews: as is plain by the story of the Passover ch. 12.

And these things they borrowed, or asked, (for the word does not necessarily signify borrowing) might be either a reward, or wages for their former service, as Gen. 31.9. or a mulct, or spoil of their enemies, (raising an unjust war against them; they might also serve for provision of precious materials for the tabernacle. Of this example some make very ill use: But it must not be a precedent for the like practice, but in the same case, and upon the same warrant, which were both extraordinary; and therefore this act of theirs must not be taken for a pattern in after times. Which is to be noted, against the injustice of the Anabaptists, who pretended a right to every man's estate (especially if they take them to be wicked, and out of Christ) by virtue of the apostle's speech, 1 Cor. 3.22,23. take upon them, (without either asking, or borrowing, or buying, to take from them what they please: wherein they lay a ground for the greatest injustice that may be, even to the confusion and ruin of all commonweals: for which they can have no fair or probable pretense out of Scripture, but very much against it. And for the distinction they make, of the godly, and the wicked, though there be great difference betwixt them, in religious, there is not the like in civil respects: for No man knoweth love or hatred (i. of God) by these things, Eccles. 9. for (as touching temporal things,) as it follows in the next verse) All things come alike to all, to the righteous and to the wicked; to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not; to him that sweareth, as to him, that feareth an oath: and even of those, that belong to God's election some may seem for a time to be reprobates, and contrariwise; (as it was with Paul and Judas) so that had they lived together, Judas (who was a thief, Joh. 12.6. (and a devil, Joh. 6.70.) should by their doctrine have had a right to rob and spoil Paul of all he had. But their opinion and practice is yet more pernicious: for from this liberty (which the Anabaptists usurp over other men's estates) they proceed to deprive the owners of them of their lives, thinking them unworthy to live upon the earth; as the enemies of Paul censured him, Act. 22.22. Of the injustice and cruelty of this Anabaptistical spirit, much is written by divers Protestant writers, especially by Bullinger and Sleydan, l. 5. & 10. of his Commentaries; which if it were well considered, would awaken and quicken our spirits, for discovery of them; and for caution against them.

CHAPTER 4

Verse 1. {They will not believe} By the speech of Stephen, Act. 7.25. (it seems) he was too credulous of the people's apprehension, and of their assent to his successful undertaking of their deliverance, for he supposed they would take his killing of the Egyptian for a sign that by his hand God would rescue them from Egyptian rigor; and now (on the contrary part) he is too diffident: It may be, he might mistrust his countrymen (the Hebrews) by the experience of his own fears, and doubts: otherwise, he might have been confident, (having God's promise for it) not only for their deliverance by him, but for their obedience to him, and belief of him at least for the Elders of Israel, chap. 3.18.

V. 2. {a rod} The question is, What is that in thine hand? in Hebrew Mazzeh: the answer, is a rod, Heb. matte: where is noted by some Hebrew critics a paronomasia, or illusion to the similitude of the words, in symphony, or likeness of sound: the like is observed in Noah's blessing of Japhet, Gen. 9.27. and Jacob's blessing of Dan, Gen. 49.16. And as in Hebrew, so in Greek, Rom. 1.29,31.

V. 3. {it became a serpent} (So Exod. 7.9,10.) To change one creature into another (not in appearance only, but indeed) requires a divine power, and is a divine proof of anything, to which is set such a miraculous seal: and therefore the devil's argument was good, (though his meaning was naught) when he would conclude, our Savior to be the Son of God, by changing stones into bread, Mat. 4.3. The greater the change is, the more evidence of a divine power as appearing in it. See the annot. on chap. 7.10.

V. 4. {and it became a rod} The rod, and serpent, might signify the different condition of the Israelites, and Egyptians: a rod to correct those as children, a serpent to sting, and kill these as enemies: In this change, Moses his faith overcomes his fear: and by faith the greatest evils change their natures, and become not serpents to kill, but rods, or staves (as Psal. 23.4.) to comfort and support. Or the rod and serpent may note the different condition of the Israelites only, as first, under Joseph's rod of government: secondly, under Egypt's scorpion of persecution, which was the rod converted to a serpent: thirdly, that serpent turned into a rod again, might intimate their estate and condition under the government of Moses.

V. 4. {take it by the tail} Some curiously note, that he was bidden to take the serpent by the tail, not by the head: because that part was reserved to be bruised by his master, Gen. 3. ver. 15.

{became a rod} The serpent being the emblem, or figure of the devil, this power over the rod and serpent by alternate changes, is thought (by some) to typify the prevailing of Christ over the devil, in the working of wonders, by changing the nature of the creatures, as well as otherwise.

V. 5. {That they may believe} This miraculous power was not to be showed, for ostentation, or vainglory, but for confirmation of the faith of the Hebrews, touching Moses his calling and doctrine, and touching their deliverance from bondage by his mediation, divine and miraculous operations concurring with it.

V. 6. {leprous as snow} That is, white as snow. So Numb. 12.10; 24.5.27 [sic]. By that Moses might be humbled, and the leprosy of his hand might be a preservative to his heart against the sin of pride; and so he might the better beware of ascribing any of those miraculous operations to his own handy work, which were to be effected only by the finger of God.

V. 7. {turned again} Herein the power of God appears, in that disease and soundness come and go, at the turning of an hand, by his command: and therein it is very observable, that the same act produces such contrary effects, and in the very same place; as to put the hand into a clean and whole bosom, and to take it out leprous; and to put a leprous hand into it again, and to bring it out whole, and to leave no leprosy behind, was many ways miraculous: Whereby we must learn to submit ourselves wholly to him, in what he commands, and to put our whole confidence in him, (for whatsoever he foresees, or promises unto us) as also, for the cure of diseases that come upon us, to address ourselves to him by prayer, who with means, or without means, with small means, as well as with great, yea, against means, is able to affect, what pleases him. Math. 8.3,15. & 6.2. & 20.8. Luk. 5.13.

V. 8. {voice of the first sign} The sign is said to have a voice, because it speaks that to the eye, which words do to the ear: and (on the contrary) sometimes that which is plainly and fully declared to the ear, is represented, as if it were acted, and exhibited, to the eye, Gal. 3.1.

V. 9. {river} That is, Nilus: for though God spoke to Moses in the wilderness, (as he did concerning the rod and serpent, and putting his hand into his bosom) yet this of turning the water of the river into blood, was reserved for the land of Egypt, and not put in execution until Moses came thither.

{shall become} The words (in the Hebrew phrase) are doubled, shall be and shall be, noting both earnestness in asseveration, and assurance of execution.

{blood} The Egyptians thirsted after the blood of little infants, drowning them in the river, and their sin is showed them in the same color, and punished in that wherein they had offended: God's judgments are not only just and equitable, but fit and suitable to the fault of the offenders, Judg. 1.7.

V. 10. {I am not eloquent} Heb. I am not a man of words. After so many signs, he yet makes excuses, that he may shun the service, wherein human frailty betrays itself, which by such assuring evidence of saying and doing (as he had heard and seen) was not yet sufficiently confirmed. How weak is the faith of the strongest? how reluctant is human reason to divine commands? if God do not work his own will in us, and obey (by grace in us) as well as command by his authority over us. See on chap. 6.12.

V. 11. {who hath made} See Psal. 94.9.

V. 12. {I will be with thy mouth} Notwithstanding the former impediments, God could make him fluent and eloquent: howsoever he gave power to his speech, so that he was mighty in words, as well as in deeds, Act. 7.22. See Math. 10.9.

V. 16. {instead of a mouth} The gifts of God are diversely distributed: Moses had a spirit of government; Aaron (from the same Spirit) had a faculty of speech, (which Moses had not) one and the same Spirit, dividing to every one severally as he will, 1 Cor. 12.11. And this diversity is the maintainer, and upholder of unity, where prudence and piety have any sway in human society: for it engages men (according to their gifts) to mutual beneficence; so Aaron must gratify Moses by his utterance and promptness of speech; and Moses must fortify Aaron by the authority of his place, and efficacy of his power.

V. 17. {Instead of God} The Hebrew word is Elohim, which is attributed to God, and to rulers also; as Exod. 22.28. and therefore the meaning may be that, though Aaron were the chief orator, (as Paul was, Act. 14.12.) yet Moses was to be the chief governor; or if Moses were called God, in a religious rather than a civil notion, the meaning may be, that he shall instruct him in divine matters: for though Aaron were a priest, Moses was so also, Psal. 99.6. and somewhat more than Aaron, viz. not only a commander in chief, but a familiar favorite of God, more than Aaron was, Exod. 33.11. & Num. 12.8. But especially, Moses was to be as a God to Aaron, in telling him (from God) what he was to say to others in this name, ver. 28,29.

V. 18. {Let me go I pray thee} In this condescending so low, as to ask leave of his father-in-law to visit his brethren in Egypt, (after so high and divine acceptation) Moses shows an example of great modesty and humility: his familiarity with God did not puff him up to contempt of men, especially of such, as (by a subordinate relation) he was obliged to reverence: yet this mannerly respect of man, did not abate of his obedience to God, nor did he think his father-in-law would dissuade him from what he desired; or if he did, no doubt he was resolved to obey God, rather than man, See Act. 5.29. See chap. 2.28.

{to see} He mentions nothing but a visit: it may be he was charged not to reveal his commission from God, until he came to the place where he was to put it in practice: if so, it was his piety to conceal it, if not so, his prudence, lest his father-in-law (by proposing difficulties, if not impossibilities, in the undertaking, and danger, in attempting) should endeavor to bring him back to his former diffidence, and indisposition to the service, and so make him, if not wholly to desert it, yet more faintly, or less cheerfully, to go on with it, by reason of doubts and perils before him, and discontent left behind him, with his dissenting and dissuading father-in-law.

{whether they be yet alive} He pleads a reason of common charity, and forbears the reasons of divinity, to wit, the revelation from God: an argument of his prudence, modesty, and humility; for if he had not been prudent, he could not have kept in such miraculous secrets; and if he had not been modest and humble, he would have made mention of them with jollity and glory. See Esther § 8.12.

V. 19. {In Midian} This may be a second apparition of God to Moses, either to give him his charge for present address to the service, (which before he did not) or to urge him, (upon his too much deliberation or delay) to more expedition in his duty.

{which sought thy life} In the deliverance of the Israelites from Egyptian bondage, Moses was a type of Christ, and therefore his deliverance and safety, and our Savior's, both are set down in the like phrase, Mat. 2.20.

V. 20. {took his wife, and, &c.} But finding encumbrance by their company, he sent them back; for they met him (with Jethro) in the wilderness, Exod. 18.5.

{the rod of God} That rod which (by the miraculous power of God) was turned into a serpent, and (by the same power) returned from a serpent to a rod again.

V. 21. {I will harden his heart} By withdrawing or withholding grace from him, (as by withholding or withdrawing light, he causes darkness) and permitting Satan to work upon him, and to excite and spur on his corrupt nature to all manner of contradiction and contumacy against God: and herein (viz. in respect of nature and grace) it was with him, as with a greyhound held in by a slip or collar when an hare is in sight, for (if that be let loose) he runs violently at the hare, (according to the disposition which is naturally in him) and not put into him by him that first held him in, and after let them loose, but his thereupon discovered by leaving him at liberty, to exercise his antipathy on that creature. The grace of God is like that restraining slip or collar, which if it be taken away, man's naughty nature breaks loose into all manner of excess, to which he is naturally inclined, or satanically tempted. If it be said, that the not hindering sin makes a guilt of sin, as Neh. 13.15,16,17. and therefore that Florinus (though branded for an heretic by the ancients) was in the right, when he held, that God was the author of sin: it will not follow: for though it be true in men, that they are bound to hinder it all they can: it is not so in God, for he is bound to none, and therefore is free to bestow or withhold his grace, as he pleases: and (when the devil and wicked men have done their worst) he knows how to make the best of any evil act. and to turn even a great evil into an occasion of great good, as the passion of Christ to the preservation of Christians, Isa. 53.3,4,5,6,7. Rom. 7.9,10. Ephes. 5.25,26,27. See chap. 7.3. & 9.12. & 63.17.

V. 22. {Israel is my son} By Israel is meant the posterity of Jacob, (who was also called Israel) Gen. 32.28. and here is his offspring named, not only God's son, (a title of favor) but his firstborn, a relation of honor; because he made the first choice of that people before any other, and as firstborn, the people so called have so much, both benevolence, and preeminence (above all other nations) that God will not suffer them to remain slaves: for as the firstborn were consecrated to God, (as his peculiar portion) so were the children of Israel accepted for his, as a peculiar treasure, above all people, Exo. 19.5. and of them was to come (according to the flesh) the first born of every creature: so our Savior is called, Col. 1.15. because he was before any creature, (in respect of his eternal generation) and the first borne of the dead, ver. 18. of the same chapter, because his resurrection in virtue, though not in time, was before all others.

V. 24. {sought to kill him} Or, would have killed him. That is, made show, or offered to kill him, the cause whereof (as some conceive) was his distrust, manifested before in his aversion from the service, (whereto God called him) and so many excuses as he made to shift it off, which distrust he carried with him, on the way; and for that he was met withal, in a minatory manner, it may be as Balaam by the angel, with a drawn sword, as Num. 22.31. but the more received reason of Moses' deadly danger (at this time, and in this place) is, that he undertook this ambassage to the Egyptians, before he had performed what belonged to a true Israelite, which was to circumcise his child: for having two, it appears, that one of them (at least) was yet uncircumcised; the omission of which ordinance, but especially the contempt of it, (when God required it) was a capital crime, Gen. 17.14. and though death seem there to be threatened to the uncircumcised infant, (who may be cut off in this life, as a punishment or chastisement to his parents) yet the greatest danger both of sin and punishment, befalls those, who should circumcise their children, and do not: and therefore here we read, that the father, rather than the child, is threatened with death.

V. 25. {Then Zipporah took} Being admonished of the danger, either by an angel, or by inspiration, either immediate to herself, or mediate by her husband: This act was extraordinary, for Moses (to whom it most appertained to see the sacrament administered) was either wholly disabled, or very much indisposed, (whether by sickness, or any other impediment it does not appear) at that time to do it himself.

{a sharp stone} Or knife, or a knife sharpened upon stones, or sharpened like the edge of a flint stone, so Josh. 5.2,3. with such an instrument, she cut off the foreskin of her son.

{cast it at his feet} If at the angel's feet, it was to pacify him, and to deliver her husband from danger: if at her husband's feet, it might be, either by way of angry upbraiding, or to show him that she had exercised that severity on her son for his sake: some understand the child's feet, and some for casting at his feet, read touched his feet: and they mean, that Zipporah herself fell down at Moses his feet, to desire leave to depart, and to go home again: but the better translation is, cast it, &c. as before, both for words and sense.

V. 25. {a bloody husband} Moses having married a Midianitish woman, (not wonted to such a severe sacrament, as some suppose) and she being a fond mother, as well as a shrewd wife, caused the delay in administration of circumcision; which was so dangerous to her husband, and indeed it was such an harsh welcome of little infants into the world, that it would never have been received, if divine authority had not appeared in the proposal of it: See on Gen. 19.13. but yet there is no cause to conceive, that Zipporah was no stranger to circumcision: for she was a Midianite, and therefore descended from Abraham by Keturah, and the seed of Abraham (by whomsoever) were circumcised; yet as Ishmael was circumcised, not at eight days old, but at the thirteenth year of his age, so some of his posterity circumcised not their children in their infancy, but forbore to do it until they attained more years and growth, and strength: and to such a circumcision Zipporah might be accustomed, and yet might not bring her heart to consent to circumcise her son so young as God's ordinance required, Gen. 17.12. and so she might call Moses a bloody husband, because her marriage with him engaged her child to be circumcised at a time when she was weak, (being as some take it, but newly delivered) as well as her child. The word Chatan, (rendered husband) signifies a spouse, or bridegroom, a son-in-law, or kinsman: a spouse or bridegroom, in respect of the bride; a son-in-law, in relation to her parents, (when they are married) and kinsman to his wife's kindred; and by a metaphor, the circumcised child is called Chatan, or spouse, because (by circumcision) it enters into covenant, and thereby, as it were, espoused to God. And some add further, that (in the use of circumcision) these words are solemnly pronounced, Thou art a spouse of bloods unto me; therefore in the original the word is of the plural number, as in the next note.

{So he let him go} That is, the Lord, or the angel of the Lord, that threatened him, let him go, with a threat, without any hurt. Some understand it of Moses letting Zipporah go back to her country, Exod. 18.2.

V. 26. {Because of the circumcision} Heb. Circumcisions. Belike she remembers (with a fresh displeasure) the circumcision of her former son, and puts both together in the plural number.

V. 27. {and kissed him} See Annot. on Gen. 29.11.

V. 30. {and did the signs} Or, he did the signes, that is, not Aaron, but Moses: or if any wonder were done by that ministry of Aaron, it was usually by the command, or appointment of Moses.

V. 31. {they bowed their heads and worshipped} The joyful tidings of their deliverance was entertained with humility, (whereof their lowly gesture was a sign, as Gen. 17.3.) and this humility is seasonable, not in times of affliction or calamity only; but also when the Lord confers his favors in greatest measure. See Deut. 8.14.

CHAPTER 5

Verse 1. {Moses and Aaron} With the elders, as God appointed, chap. 3.18. but, as some think, they went alone; because they alone are named here; and in the fourth verse, and because instead of the elders appointed, chap. 3.18. God seems to have appointed Aaron for Moses his companion, chap. 4.14.

{told Pharaoh} They both spoke the same thing, or one of them by consent of both: as Peter and John, Act. 4.19.

{hold a feast} Chap. 10.9. Moses is directed to desire leave to offer sacrifice unto the Lord; it is so also, ver. 3. of this chap. yet no repugnance: for part of the sacrifices served for a feast, and both belonged to the same persons, and in both, the honor belonged to God, 1 King. 8.63,64,65.

V. 2. {Who is the Lord} Job 21.15.

V. 3. {lest he fall} Though the wicked (through hardness of heart) contemn the Lord, the godly must, and will be afraid to offend him: and they must fear him, not only with a loving reverence, as a father, but with an awful dread of his displeasure, as a powerful judge, who will pour out his plagues on them, who willfully harden themselves against him. See 2 King. 17.25. Ezra 7.23. Zech. 14.17. 2 Chr. 19.7,8. & chap. 30.8. In this denunciation of danger to themselves, they imply some peril to Pharaoh, which afterward they set forth in express comminations.

V. 4. {Wherefore do ye} It is strange that such a tyrant dealt not with Moses and Aaron with more severity, than rough and reproachful words: since (in the wicked) the tongue of slander, and the heart of murder meet together, against God's people. See Jer. 38.4. But the same power, that wrought wonders, bounded his malignity within this compass.

{get you to your burdens} Chap. 3.16. Moses being commanded to gather together the elders of Israel, it is like these came with him, and Aaron, and it may be many of the ordinary workmen left their work to hearken after the success of their mediation, and to them, not to Moses, and Aaron, (who had not put their hands to the work) Pharaoh said, get you to your burdens.

V. 5. {are many} Hence it is probable, that the bloody decree of drowning, or killing the male children, did not prevail at all, or but for a while.

V. 6. {Officers} These officers were Hebrews, ver. 14. and 19. set over the workmen, but under the Egyptian taskmasters, who had power over them both.

V. 7. {no more straw} The use of the straw was, either to bind the clay together, lest it should be too brittle; or to cover it, that it might not be chapped with heat, or wind; or to harden it (by burning in the furnace) or at least, to kindle other fuel: this was brought to their hands till now, by those on whom the task of brick, (whether by tale or heap) was not imposed; now the same men must divide the service between them, as to do both, and yet no abatement of their labor in making, or burning brick, will be allowed.

{as heretofore} Heb. as yesterday, or the day before yesterday: So in the next verse, and verse 14. See on Gen. 30.33.

V. 9. {more work upon them} The more that tyrants are entreated, the more they tyrannize, taking occasion by the request, (as sin by the commandment, Rom. 7.13.) to rage the more. See Rom. 7.12,13.

{vain words} Of Moses and Aaron: willful wicked ones contemn the word both of God, and the worthiest men, if it sound not according to their corrupt and distempered passions.

V. 12. {scattered} Part of them tempered the clay, part formed the bricks, part of them yelded, or burnt them, and part of them went abroad to gather straw.

V. 19. {daily task} Heb. Matter of a day; in his day.

V. 20. {they met Moses and Aaron} As they came from Pharaoh, the Hebrew officers of the people met them, to know what answer the king had returned to them.

V. 21. {ye have made our savour} Ignorant and passionate people (by mistaking occasions for causes) charge the injuries of their greatest enemies, upon their best friends.

{to be abhorred} Heb. to stink. The like phrase is used by Jacob, concerning Simeon and Levi, Gen. 34.30.

V. 22. {evil entreated} By giving an occasion of more affliction to your people, against whom the tyrant's rage is not mitigated at all, but more aggravated since I mediated for them, than before: In which pleading with God, Moses shows himself (though with some mixture of displeasure) rather zealous for God, than contumacious against him, and this rather by way of inquisition, than of peremptory resolution.

V. 23. {neither hast thou delivered this people at all} Heb. in delivering thou hast not delivered: God, though he promise deliverance, leaves a liberty to himself both for the time, and manner of performance, and must not be thought to deny it when he does but defer it.

{hast not delivered} Heb. in delivering thou hast not delivered. That is, you have not at all delivered them.

CHAPTER 6

Verse 1. {THE LORD said} It may be by inward inspiration, for here is no mention of any outward apparition.

{with a strong hand} My hand shall be so strong and heavy upon him, that he shall not only be content to dismiss you, as Exod. 3.20. but ready also, (with all his power) to expel you, rather than to keep you captives any longer.

V. 3. {by the name of God Almighty} Heb. Elshaddai. By that name he manifested himself, first to Abraham, Gen. 17.1. and afterwards to Isaac and Jacob.

{but by my Name JEHOVAH} This name is derived from Haja, which signifies, is or hath been. The former name signifies (but in part) the nature of God, especially his almighty power; but the name Jehovah, imports all his infinite perfections; especially first his being of himself, before the world was made, Isa. 44.6. Secondly, his giving being to the creatures, Act. 17.25. And thirdly, his making good his promises, by full, and answerable effects. The Jews out of a superstitious respect to that name, (where they meet with it) forbear to pronounce it, and used the name Adonai instead of it.

{was I not known to them} It seems to have been known to Abraham, Gen. 22.14. to Isaac, chap. 26.24. and to Jacob, chap. 27.20. The first mention of it we find, is in Gen. 2.4. when the creation of the world was perfected, and not before: but though the ancients, before Moses his time, knew him by his name Jehovah, and according to all the importance of it, forementioned, yet was not God so fully known by that name unto them, (especially as it imports performance of promises) as he was to their posterity, in Moses his time, by the actual and admirable accomplishment of his promise, in their deliverance from Egypt, and conduct to Canaan. Their ancestors had but a dim and dark apprehension of that, which they are promised to have in full view, and experimentally to know, in respect whereof, the precedent knowledge was but as the light of the stars, when the sun appears. See Gen. 22.12. So that the words are not to be taken as a precise negation, but by way of comparison, as Mat. 9.13. See on Gen. 32.29.

V. 5. {heard their groaning} See the second annotation on Exod. 2.23.

V. 6. {great Judgments} That is, with plagues, as a just and judicial revenge for their great contempts of me, and tyrannies over you.

V. 9. {into the land concerning which} Gen. 28.13.

{I sware} Heb. lift up my hand, Gen. 14.22. Ezek. 20.15.

V. 9. {hearkened not} The extremity of their misery made them first hopeless, and then mindless of remedy, or redemption from it; and altogether incredulous, for a time, as thinking the tidings too good to be true.

{anguish of spirit} Heb. straitness, or shortness of spirit, which made them indisposed both to believe, and to apply themselves to the means of their deliverance: immoderate passions are a great prejudice, not only to God's truth, but to man's welfare.

V. 12. {of uncircumcised lips} Circumcision was the seal of God's covenant with his people, and so an honorable badge; though on a dishonorable part: and it noted the cutting off of the corruption of nature, especially in natural generation: but the circumcision of the lips, (which in a literal sense would be a great affliction, and deformity) in a figurative meaning imports, that which is commendable, and free from fault: so were not Moses' lips. See Annot. on chap. 4.10.

V. 14. {these be the heads of} Moses makes, here, a digression from his main story, to note the descent of the promises from Abraham, Isaac, and Jacob, to the present people; but especially to observe the line of Levi, of whom himself, the first captain of the people, and his brother Aaron the first high priest, were descended; whose priesthood was derived by succession to his posterity: and this might be done the rather for an antidote against the fabulous reports of heathen writers, (as of Justine, and Tacitus) who tell untruths of the original both of Moses, and of the people of the Jews: which, though they were many ages after, were apprehended as present, by the Spirit, which assisted Moses in the penning of this story. For the like reason it is piously conceived, that the apostles made the decree against eating of blood, Act. 15.29. to secure the credit of the Christians against the calumny of the heathens, who charged them with bloody banquets, as is evident by Justine Martyr in Dial. cum Tryph. Tertullian Apolog. and others.

{the sons of Reuben} Gen. 46.9. 1 Chron. 5.3. Reuben, Simeon and Levi, may be especially mentioned, rather than the heads of the other tribes, lest they should be thought to be rejected by reason of Jacob's severe commination against them, Gen. 49.

V. 15. {and the sons of Simeon} 1 Chr. 4.24.

V. 16. {sons of Levi} Num. 26.57. 1 Chron. 6.1. and 23.6.

V. 20. {his father's sister} Chap. 2.1. The Vulgar Latin renders the original word, by cousin germane, that is, the uncle's daughter: but not rightly, for it is nowhere in Scripture used in that sense. See Annot. on chap. 2.1.

V. 21. {Korah} Moses and he were brothers' children, whose rebellion was punished, Num. 16.1.

V. 23. {Amminadab} Who was a prince of the tribe of Judah, Num. 2.3. & chap. 10.14. Ruth 4.19,22.

V. 23. {Naashon} In the Israelites' return from Egypt, he is brought in as a prince of the tribe of Judah, Num. 1.7. whose sister Aaron married, though himself of the tribe of Levi; for the law of restraint of marriages (within the several tribes) was not yet made; and when it was, it seems it did not so restrain the Levites, who had no distinct portion, as the other tribes: and it appears that the tribe of Judah, and of Levi, matched often: because (as some conceive) Christ was typified in this tribe, and so was to be a priest, as well as a king: yet Christ was not to be a priest according to the order of Aaron, but of Melchizedek. See Heb. 7. of the law of marrying within the tribes, see Num. 36. in the genealogy the modesty of Moses is manifest, since in the setting of it out, he honors his brother Aaron more than himself, naming him before himself, and bringing in, himself as an accessory, and assistant to him, ver. 26. though he were a son of the same family, and his brother, both by the father's and mother's side; and in more honor and favor with God, than Aaron was.

V. 26. {that Aaron and Moses} Forementioned in the precedent story, and now ambassadors to Pharaoh; so also ver. 27. but there it is Moses and Aaron: and indeed, Moses was Aaron's superior, chap. 4.16. yet he carries the matter of preeminence with so much moderation, that sometimes he seems to be, if not subordinate, yet second to Aaron.

{armies} For their families or tribes were so great, and so composed in order, that they might be compared to armies set in array, 1 Sam. 4.2. marching in rank and file, in a military manner.

V. 29. {the LORD spake unto} So the chapter began, and God's speech to Moses being broken off, by this genealogy, he returns to the story he had begun.

V. 30. {Before the LORD} That is, to the Lord, as present with him and before his face.

{how shall Pharaoh} Moses reflects too much upon his own infirmity, and unfitness to be God's messenger to Pharaoh, and thinks too little upon that, which God said he would perform; else confidence on God's word and power, would have bred more boldness and courage in him, in his ambassage unto Pharaoh. It is good to take sufficient notice of our insufficiency for any great service, yet so, as that we serve God (in what employment soever) with belief of his promises, and obedience to his commands, and not to think so much on opposition to our proceedings, as on the predominance of his power, who must and will prevail against all the might and contumacy of men.

CHAPTER 7

Verse 1. {A God to Pharaoh} The word is Elohim, which is ascribed sometimes to men in authority, as chap. 22.28. Here it is given to Moses as an ambassador from God, for God, and in his stead to command Pharaoh (though a king) and to punish him (as a rebel) if he will not obey the words of Moses, speaking in God's name, and God by his divine power working (with miraculous operation) the confirmation of his message, and the conviction of Pharaoh's contumacy, in such sort, that it might plainly appear God was able to deliver his people, though the tyrant opposed to the utmost of his power: and in this respect Moses was to be respected by Pharaoh, not as an ordinary messenger from man, but as one coming with an extraordinary authority and power from God: so that in Moses God would account himself obeyed, or contemned, as Luk. 10.16.

{Aaron thy brother shall be thy Prophet} Or shall speak for you, before Pharaoh: you shall be a prophet unto him, in revealing the secrets I impart unto you, and he shall be a prophet (to, or for you) to Pharaoh in speaking again to Pharaoh, the elders and people what I have already, or shall hereafter declare unto you: (for that is a prophecy, See 1 Cor. 14.) and though Moses were of a better spirit, Aaron was of a better speech. See chap. 4.10,14.

V. 3. {I will harden} Verse 13. chap. 14.8. See Annot. in Exod. 4.21.

V. 4. {great judgments} So God had said before, chap. 6.6. but he repeats it again, for further confirmation of Moses his faith, and the increase of his courage. See Annot. on chap. 6. v. 6.

V. 6. {so did they} Exod. 20.28, 50 [sic]. it is said before, that they did as the Lord commanded them, and yet the same, so did they: which may seem a pleonasm, or superfluity of speech, without use, or need; but it is rather an emphatical duplication for care, to keep ourselves closely to God's commands.

V. 7. {fourscore years old} Moses lived in the court forty years and in affliction and banishment forty years, before he entered upon his office to deliver his oppressed brethren at that while; and before Moses was born, were the children of Israel afflicted by the king of Egypt, and his people: which may teach his servants in all ages, to wait upon God with faith and patience, because, though he forbear their enemies for a time, he does not forget his servants at all nor will suffer the rod of the wicked always to lie upon the lot of the righteous, Psal. 125.3. And though Moses and Aaron were so old, yet as it was said of Moses, (that when he lived to the age of an hundred and twenty years) his eye was not dimme, nor his natural force abated, Deut. 34.7. so might it be with Aaron, though three years older at his death, Num. 33.39. and so both of them by the abilities of their bodies, and minds, and the reverence and respect due to such a venerable age, they were the more fit to undertake a service, which required all qualifications of honor, and energy of power to make it effectual. Besides, the noting of the ages of such eminent persons makes up the chronology or computation of time, whereby the accomplishment of the prophecy (Gen. 15.13.) may be cleared.

{shew a miracle} The very heathens expected miracles for confirmation of new things.

V. 9. {Take thy rod} The rod which was turned into a serpent, and returned into a rod again, chap. 4.2,3,4. which is sometimes called God's rod, because he accompanied it with a marvelous power; sometimes Moses his rod, and sometimes Aaron's, because they held it in their hands, when God wrought wonders with it. There was another rod called Aaron's rod, Num. 17.3.

V. 10. {a serpent} So Exod. 4.3. where the word is Nahash, as Gen. 3.1. but in this place the word is Tannin, which is used for the whale, Gen. 1.21. here it is translated Dragon, by learned Hebricians; so also Mal. 1.3. & ver. 10.22, the change before Pharaoh was not into an ordinary serpent, (called Nahash) but into some greater creature as a dragon, or crocodile.

V. 11. {Sorcerers} God permitted much to the power of the devil's imposture, that Pharaoh's heart might be the more hardened; so that at last God's conquest over them and him, might be the more glorious: and that the sincerity of Scripture story might be discovered, which gives the devil his due, and avers the truth of his agents' prevailing force, as well as of his and their foil in the last: among these enchanters, it seems, that the chief of these were Jannes and Jambres, 2 Tim. 3.8.

V. 12. {they became serpents} The word here is the same which is ver. 10. this change was either in appearance only, (for neither the devil, nor his agents, can make new creatures, or change their nature) or else, (by the help of the devil) serpents or dragons might be brought into the place of the rods, and the rods removed thence also out of sight.

{swallowed up} That is, the serpent, or dragon, into which Moses his rod was turned, swallowed up his serpents, into which their rods were turned, or for which, they were changed, by the enchantment and art of the devil, not making, but bringing true serpents in their places.

V. 13. {and he hardened} See Annot. on chap. 4.21.

V. 15. {the river's brink} To wit, the river Nilus.

V. 17. {in mine hand} The words are God's words, yet the rod is in Moses' hand: it is in God's hand by vigorous influence, and in Moses' hand by outward ministration: as the sword of Gideon, and the sword of the Lord, Judg. 7.18. may be one and the same; Gideon's in respect of use, God's in respect of force, and the power of prevailing with it.

{shall be turned into blood} The Egyptians were bloodthirsty men, bloodily minded against the Hebrews; and that they might have blood enough, their waters are turned into blood. Thus God requites the wicked in their kind, there was no need to turn the whole river into blood, so far as it runs or reaches, it was enough, that the streams running by Egypt, had the plague, which (when it passed the borders thereof) might be clear as it was before.

V. 18. {stink} By the ill scent of the dead fish in it.

V. 19. {all their pools of water} We must not think that Moses went particularly to every pool, to stretch his rod over it, but that having stretched his rod towards the river, he afterwards did the like over some ponds or pools, or gathering of water, in the name of all of the like kind: or he might (stretching out the rod) make mention how far the curse should reach; and it is like, it was rather upon the fresh waters, that were potable, than upon the salt; other liquors seem to be free from this plague, especially milk, for that it is not properly comprehended under the name of water.

V. 21. {and the fish died} Which was an evidence, that it was a true miracle, and that miracle a plague to them, by whom fish was used for necessary diet, as Num. 11.5. And to some it served, no doubt, for dainties; and that that plague upon fishes, may confute the superstitious conceit of Papists concerning fishes, as if they were holier than other meats, because they came not under the curse, as other creatures, by the flood.

{throughout all the land of Egypt} Of Egypt, and of Goshen also, (it is like) so far as it might afflict the Egyptians, and not the Israelites.

V. 22. {the Magicians did so} Exod. 7.12. & chap. 8.7. When all the waters were turned into blood, how could they do so? unless they first returned them from blood to water again: Answer: It might be in Goshen, or if that province were free from this as it was from the other plagues, chap. 8.22. & 9.26. & 10.23. it may be, that all the rivers and pools were not turned into blood, (at once) but that some of them being turned into blood, the magicians practiced their enchantments on others: or they might dig new wells, ver. 24. which had no commerce with these blood waters; or (because this plague continued but seven days, ver. 25.) the magician might play their pranks when these days were expired: and then make their false appearances of blood, by their magical impostures.

V. 24. {digged} But it is like, they lost their labor, if it were within the compass of seven days, after mentioned: for they were like to find, instead of pure water, stinking blood, which would rather torture their taste, than quench their thirst.

{seven days} This plague is expressly said to continue seven days, and it may be that it was the whole time, but the text does not set down the period of it.

CHAPTER 8

Verse 3. {Frogs into thy bed chamber} Notwithstanding Moses and Aaron were harshly entertained upon their first message, chap. 5.4. and the tyrant were enraged, and the miserable condition of the people aggravated, and Pharaoh by the enchantments of his magicians more hardened, than before; yet Moses and Aaron resolutely pursue their commission, and command from God, and press into his presence, and persist in their comminations: an evidence of their fidelity and courage in God's cause, and a worthy example for all God's messengers to follow in the like case, See Jer. 1.17,18,19.

{kneading troughs} Or, Dough. This plague appeared to be more grievous than the former: for that was only upon waters, this everywhere; the former was but upon liquor, not upon all neither, this upon all their victuals; that afflicted them, but when they were thirsty, this at all times; that being often out of sight might be sometimes out of mind, this was a continual offense to many of their senses, to their eyes the number and figure of the frogs were a most horrid spectacle, to their ears their croaking was odious, and their crawling upon them, and among their meats most abominable: lastly, the bloody waters came not up to their chambers, beds, or mouths, but these frogs with uncessant importunity haunted them in every place, and invaded them on every side, on every part. Hence it was, that this plague humbled the tyrant so far, as to desire to be prayed for, ver. 8. which the former did not.

V. 4. {and the frogs shall come up both upon thee} (Notwithstanding all locks and bolts) the frogs cannot be kept out of the king's bedchamber, and for all his guard, they will come up upon his royal person, and crawl upon his bosom, and croak in his ears when he is in bed. How despicable shall the dignity even of kings become, if the King of kings be pleased to cast contempt upon them? See Psal. 83.10. and how favorable is God unto man, by his ordinary providence, in making such creatures loath to come, where man has to do, who are so loathsome to him, that he cannot endure to be touched by them.

V. 5. {the Lord spake unto Moses} By secret inspiration, because it was in the presence of the king, and so not convenient to speak of him, and to him in his hearing.

V. 6. {over the waters} That is, over against them, or towards them, from Pharaoh's court, where it is like that Aaron was at that time. See on chap. 7.19. and 10.13.

{covered the land} Goshen, where God's people dwelt, was excepted as from the plague of flies, ver. 22. unless the Egyptians that were among them, were infected with them, which might be without annoyance to the Israelites.

V. 7. {The Magicians did so} That is, they stretched out their hands over or towards the waters, and either by false appearances, deceiving the sight, made seeming frogs, or the devil brought true frogs to the place, where the contestation, was betwixt Moses and Aaron on the one side, and Pharaoh's magicians on the other: though it is like the devil brought but a few, in comparison of the number that were brought against them.

V. 8. {entreat the Lord} Ver. 28. Chap. 9.28. and 12.32. Psal. 78.34. He, that peremptorily refused to be entreated in the Lord's name, to let the people go, asking by way of proud contempt, who is the Lord? Exod. 5.2. now feeling his hand lie heavy upon him, does not disdain to desire his mercy: Such power has God Almighty over kings, though they be mighty in power, and haughty in spirit, that what they will not do for love, or reverence, he can make them do for fear. See Annot. on ver. 3.

V. 9. {Glory over me} Or have this honor over me.

{when shall I entreat for thee} That may be, I will give you this honor to appoint, or prescribe a time when I shall pray and prevail for you: and if my prayer take no effect, do you glory over me, and say I am no better than one of your magicians, who can rather bring a plague upon you, than remove it.

V. 10. {To morrow} Why not presently? the plague being so grievous, he might think, either that by that time they might be withdrawn some other way, and so they should not need to be beholden to God, or Moses, for that favor; or he might think, that though the frogs might come on a sudden, it was not so easy a matter to remove them again, and that therefore Moses must have some time to mediate with God for that mercy, and to make it take a full effect.

V. 12. {Moses cried} Though he were sure of the miracle, v. 10. he did not forbear the means to obtain it, viz. prayer unto God, which is so prevalent with God, that it is next to Almighty, in efficacy and power, See Chap. 32.10. See the like 1 Kings 18.1.42.

V. 14. {the land stank} The plague was not wholly removed at once, that it might be known to be (not a counterfeit, but) a true miracle, for their clearer conviction; and the frogs being gathered on heaps, that their stink might be offensive to the Egyptians, as their sins were to God; afterward it is like, they were partly cast into the river, and partly buried in graves, or pits digged for them: though it be not so expressed.

V. 15. {that there was a respite} This respite was but God's pause, for Pharaoh to make a good use of the precedent plague, that when God's hand was taken off him, by withdrawing of his judgments, he might by repentance have made himself capable of mercy. But this is the manner of such as are doomed to destruction, to take more heart to go on in sin, when they should take most heed, that by sinning again, they provoke not God to punish them again.

V. 17. {became lice} The Hebrew word Cnim, in the Hebrew, is variously rendered; some take it for gnats; (but they are rather comprehended in the plague of flies afterwards) some for fleas; but they were not like to be plague enough, because they were more movable, and less loathsome than other vermin: the most and best interpreters render the word lice; yet it may be as they came in an extraordinary manner, so they were of an extraordinary kind; such haply as the like was neither before, nor since; as is noted of the locusts, Chap. 10.14. by such little creatures armed with a power from God, the greatest tyrants may be plagued, yea devoured, as were Herod by worms, Act. 12.23. and Galerius and Maximinus. Buchz. Jud. Chron. on the year 311. pag. 188, and on 313. pag. 190. and by lice Pherecydes was devoured, Aelian. var. hist. lib. 5. cap. 18.

{all the dust} That is, a great deal of it, as all Judea, Mat. 3.5; for a great part of the people of Judea; or all the dust, that is, the dust all over the land, no place being free.

V. 18. {the Magicians did so} That is, stretched out their hands with rods, as Aaron did, ver. 17, and showed their endeavor to do the like, though in vain,

{but they could not} God confounding their wisdom and power in a thing most vile, whereby yet he honored himself; since hence it appears, that there is nothing so small, that his power and providence extends not unto, nor wherein he cannot foil both the power and imposture of men and devils, who could neither make lice indeed, nor make a show of them.

{so there were lice} In the Hebrew there is an enallage of number, the verb being of the singular number, and the noun of the plural; as Gen. 1.14.

V. 19. {This is the finger of God} (Luk. 11.20.) They might have seen and acknowledged the whole hand of God before; now they confess a finger of it, in this plague which they yield to be done by God's power, and not by sorcery; which they should have acknowledged of the rest of the miracles: but their master the devil taught them, both to counterfeit truth, and to conceal it; yea, and which is more, to persevere in resistance of it.

V. 20. {for he cometh forth to the water} Whatever were the occasion of Pharaoh's going to the water in the morning, whether for a pleasant prospect, or out of a superstitious respect to the river Nilus, it is uncertain: but sure it was the fittest place for Moses (now no courtier, as before he had been) to meet with him, and early in the morning, he was most like to make use of what he had said unto him.

V. 21. {swarms of flies} Or, a mixture of noisome beasts. The word, in the Hebrew, which some read Harob, some Haroc: (by reason of the similitude of the Hebrew letters Beth, and Caph) is by learned Hebricians translated by the word mixtion, or a mixed swarm, which (according to the sense, rather than the literal construction of the words) is in some translations expressed by [all kindes of flies] and it is certain, they were not of one sort, Psal. 78.45. but a compounded plague, consisting of many kinds of the lesser sort of flying creatures, as of ordinary flies, gnats, bees, and hornets, which (by the importunity of their pressing upon them) might give them no rest, and some of them, with their stings might wound and kill them; as Psal. 78.45. and as Josephus notes, Antiq. lib. 2. c. 5.

V. 23. {A division} Heb. a redemption. That is, a division, for redemption, or deliverance of his own people, from participation of the plagues, heaped on the Egyptians: wherein God gives clear evidence of his justice on the one sort, and his mercy on the other, so that here we have a type of the final separation of the elect and reprobate; and of the salvation of the one, and the damnation of the other.

{to morrow} It makes for more assurance of the miracle, because they that hear the prophecy of it, (for so short a time) are like to see the failing, or performance of it thereafter, as in the event it falls out.

V. 24. {and there came} We read not of this plague, that any use was made of the rod to bring this plague, and it is like it was not used, that it might appear, the power of these plagues was not in the rod, but in the hand of God.

{corrupted} Or, destroyed.

V. 25. {in the land} (To wit) the land of Egypt, where hitherto it seems, they had been restrained, at least from public worship.

V. 26. {the abomination of the Egyptians} Moses refusing the motion of Pharaoh for performance of the sacrifice in Egypt, makes his denial (by a dilemma) thus: If we sacrifice here, we must sacrifice, either after the manner of the Egyptians, or of the Israelites: If after their manner, that would be an abomination to the Lord our God; If after our own manner, that will be an abomination unto them, and they will stone us, for they will not endure to see us kill those creatures, (as by sacrifice we must) which themselves adore as deities: among whom, (the principal was an ox,) with a white mark on his side, called Apis, whereof see Plin. Nat. hist. l. 8. c. 46. See also the Annot. on Chap. 43. ver. 32. and on Chap. 46. v. 34. and on Deut. 13.11.

V. 27. {as he shall command us} Chap. 3.18.

V. 29. {deceitfully any more} Hitherto he had played the hypocrite, whose manner is, (in distress) to speak fair, and pretend humility, but no sooner is the plague taken off, but hypocrites return to their wickedness again. See Psalm 78.34,36,37.

V. 32. {hardened his heart} Zech. 7.11,12. See the Annot. Chap. 4. ver. 21.

CHAPTER 9

Verse 1. {Go unto Pharaoh} He says not here, (as Chap. 8. vers. 20.) go to Pharaoh going forth to the water, and stand before him in his way thither; but go to Pharaoh where he is, though at his court, where he keeps great state, and makes ostentation of greatest pride, and where he has his parasites about him, to puff him up with scorn and contempt, and to incense him to indignation against God's messengers and people; there God's ambassadors must be bold to tell God's message to the greatest tyrant; yea, though they should be served with a prohibition for such a place, as Amos 7.13.

V. 3. {in the field} This was an open plague without doors, and principally upon the cattle; and those only that were not in some house: and if men were out of doors, it is like they were partakers of the same plague with the beasts of the field, as is threatened of the plague of hail, ver. 19.

{oxen, &c.} By oxen is meant also kine and bulls: such cattle the Egyptians had, though not for food of their flesh, yet for nourishment by their milk, and for clothing with their wool of sheep; and some, as oxen and horses, they made use of for their work: and of all kinds they made commodity by traffic with other nations, though with divers of them they committed brutish idolatry. See on Gen. 46.34.

{a grievous murrain} The word here translated murrain, is Chap. 5. vers. 3. rendered pestilence, and it is one and the same disease, though when it is applied to cattle, it be usually rendered by murrain, when to men, as Chap. 5. vers. 3. it is commonly translated the pestilence.

V. 5. {to morrow} See on Chap. 8. v. 23.

V. 6. {all the cattle} The greatest part of sorts of cattle: for some were reserved for another plague, and some preserved from it, by a favorable premonition, for their removal from the danger, vers. 19,25.

V. 7. {Pharaoh sent} Into the land of Goshen, to see whether God's people there had a privilege from this plague, which the Egyptians had not; he did not send upon the former plagues, for in some of them the ways were scarce passable, or with much danger, as we see, vers. 3 and 19. and when they were more safe, it may be, the trial came not into his thought; and he might send now the rather, to make up the loss of the Egyptian cattle, out of the herds of the Israelites.

V. 8. {let Moses} Though Aaron took up his handful of ashes, as well as Moses, yet Moses must sprinkle both, that the power of these operations, might not be ascribed to the hand of Aaron, (which held the miraculous rod) or if they both sprinkled the ashes, Moses might the rather be named, as God's chief minister, for the wonderful deliverance of his people.

V. 9. {blains} Hitherto (for all their plagues), they might sleep in a whole skin, although so many and so great plagues, might have kept them, both waking and weeping: but now the sin of their souls broke out in the sores of their bodies, and on the beasts for their sakes, where the mischief is not more miraculous, than the means used to produce it, v. 8. which was by casting ashes of the furnace toward heaven; by these was sent up a complaint to God, against the oppression of the Israelites, in the furnace of the brick-kilns (See Deut. 4.20.) which came down with a vengeance upon man and beast. The original word, not used elsewhere in the Scripture, signifies scalding or boiling blains, or blisters: though the ashes cast up were not hot, but such as Moses and Aaron might hold in their hands.

V. 11. {upon the Magicians} Though they were convinced and confessed themselves overcome by God, in the plague of lice, Chap. 8. vers. 19. yet they still persisted to oppose the power of God, and the ministry of Moses; and therefore they were worthily plagued with boils, for the corruption and contumacy of their minds against the Almighty. So God gets him honor of them to their shame, being so branded, as that both their impiety and impotency, (though they took much upon them) was most apparent.

V. 12. {as the Lord hath spoken} Chap. 4.21.

V. 14. {all my plagues upon thy heart} Though my hand has been heavy upon you already, I have plagued you but sparingly to that I will do, or I have in store for you more and worse, than yet you have felt; and I will make your heart sick in smiting you, Mich. 6.13. and your own conscience shall condemn you of ingratitude, and malice.

V. 15. {Pestilence} By this is not meant that known deadly contagion, commonly so called; but any, or all the plagues which are after mentioned, and were inflicted; and especially it may be meant of the slaying of the firstborn, as the cutting off may be meant of his, and his people's drowning in the sea.

V. 16. {for this cause} So also Rom. 9.17.

V. 16. {for this cause have I raised thee up} Heb. made thee to stand. That is, I have made you a man, preferred you to be a king, supported you by my power, sustained you by my beneficence, permitted your pride, endured your contempt, that the world may see my justice, in my punishment of you, and my power in my conquest over you, Chap. 14.17. Psal. 76.10. Pro. 16.14. See Rom. 9.17. 1 Pet. 2.8.

{that my Name may be declared} That is, that my contestation against your contumacy, may be known, and spoken of to the praise of my patience toward you, and of my miraculous operations upon you and yours.

V. 19. {gather thy cattle} See Annot. in vers. 6. A judgment tempering together severity and mercy.

V. 21. {regard not} Heb. set not his heart unto.

V. 23. {stretched out his rod} With how much ease, and in how short a time does God great wonders?

V. 24. {hail and fire mingled} Psal. 78.47,48. Hail and fire are contrary; yet both concur in God's quarrel to plague his enemies.

{none like} This confutes the observation of some, who say, there is never any hail, or rain in Egypt. See on Deut. 11.10. The truth is, it is more rare there, than in other lands; but not so, that the observation should be peremptorily and universally negative; yet it might well be said there was none like it: for first, none so general over a whole land at once. Secondly, none so tempered with fire, ver. 23. and Psal. 105. vers. 32. Thirdly, none so punctually prophesied, and accordingly accomplished, vers. 18. Fourthly, none so destructive to man and beast, and trees, v. 25. and Psal. 78. ver. 26,47,48. and 105. v. 33.

V. 26. {Goshen no hail} That may be meant of that part only which appertained to the Israelites: yet the Egyptians that were among them, if better affected to them than the rest of their countrymen were, might haply be freed from the plague of hail for their sakes.

V. 27. {I have sinned} Exod. 10.16. The wicked sometimes confess their sins to God's glory, in their acknowledgment of his justice: but they do not truly repent, and reform, that they may be received to mercy.

V. 28. {it is enough} That is, I will not put God to bring any more plagues upon me, those I have already seen and felt, shall suffice for your dismission, I will now let you go, and you shall stay no longer.

{mighty thunderings} Heb. voices of God, Psal. 29. vers. 3,4,5. God presents miracles to his ears, as well as to his eyes: yet, neither way, will his obdurate heart be softened.

V. 29. {the earth is the LORD'S} All the inhabitants of the earth (kings not excepted) must acknowledge God for their landlord, and (under that title) they owe him suit and service, See Chap. 19.5. Deut. 10.14. Psal. 24.1. & 50.12. 1 Cor. 10.26,28.

V. 30. {I know that} Moses, though he knew (by experience of their stubbornness, and by revelation from God) that Pharaoh, and his people would still be stubborn; yet he goes on to work wonders, both in bringing plagues upon the wicked, and praying God to remove them: since God is glorified by both, though they were reformed by neither.

V. 31. {and the barley were smitten} As Egypt differed from other countries, being watered not with rain, but with the river Nilus: so it is like there was a difference of the husbandry of that land, in sowing the barley with the wheat, which is not the manner of other countries.

V. 32. {not grown up} Heb. hidden, or dark.

V. 35. {was hardened} 2 Chr. 28.22. and 36.13.

{by Moses} Heb. by the hand of Moses.

CHAPTER 10

Verse 1. {For I have hardened} Ver. 20,27. and Chap. 4.21. & 11.10. Deut. 2.30. The wicked must be admonished, though there be no hope they will be amended, Isa. 6.9,10. Ezek. 2.3,4,5. For if they turn not, God will whet his sword, Psal. 7.12. and be glorified in his justice upon them, who made no account of his mercy.

V. 2. {ears of thy son} Chap. 13.8. The miracles were so great that they should be spoken of forever: where also we see the duty of parents towards their children, which is to teach and instruct them in the word and works of the Lord, Deut. 6.6,7. Psal. 71.15,18. and 78.5,6. Joel 1.3. Ephes. 6.4.

V. 3. {humble thyself} The end of affliction is to humble ourselves with true repentance, under the hand of God; and so it is a mercy to be afflicted: but if it do not take this effect, it is sometimes withdrawn in judgment; as Isa. 1.5. and so it was in Pharaoh and his people's case, from whom one plague was removed, that another might succeed it.

V. 4. {locusts} The Hebrew word Arbe, signifies both a locust, and a multitude of locusts; for Haba, whence it is derived, signifies to be many, and their multitude is significantly set down in the next verse. See Prov. 30.27.

V. 5. {the face} Heb. the eye: they shall swarm, in such number, that they shall cover the ground from man's sight, though they most abound where most abundant of green fruit, or food is to be devoured. See Plin. lib. 11. c. 29.

{and they shall eat} Devouring vermin are God's scourge on man, for man's contumacy and contempt of God and his word, Joel 1.4.

{the residue} From the plague of hail, the wheat and the rye were preserved, because they were not yet grown up, Chap. 9.32. Heb. They were hidden or dark, out of sight, and out of hurt; whereby it appears there was an intermission betwixt this and the precedent plague, whereby the contumacy of Pharaoh was increased, and occasion given for more miracles.

{every tree} That is, the fruit of every tree, though there being such as was never seen before, ver. 6. they might be such locusts, as might eat into the wood, as well as devoured the fruit; for that is reported of some locusts, Plin. Nat. Hist. lib. 11. c. 29. and these were worse, not only than any that were before, but than any that might come after, ver. 14.

V. 6. {nor thy fathers' fathers have seen} That is, they have not seen such for number, nor any in effect so hurtful as these: but they and their fathers have seen locusts before, for Egypt had her part of such kind of creatures, as well as other countries, and more than some others.

V. 7. {a snare unto us} Or, an offence; as some read: or an occasion of all these evils: so are the godly charged, as Elias by Ahab, 1 Kings 18.17. the sin and the blame should go together; but the wicked procure judgment on themselves, and impute their plagues to the godly, who would reclaim them, and secure them, Chap. 23.33. Josh. 23.13. 1 Sam. 18.21.

V. 8. {who are they} Heb. who and who, &c.

V. 9. {with our young} Young and old (being comprehended in the covenant) were to have their parts, both in the deliverance from servitude, and in the service of their deliverer.

{our flocks and our herds} Both for sacrifice to God, and sustenance for ourselves.

V. 10. {Let the LORD be so with} The words of Pharaoh savor of much distemper, and little sense: the passion of anger is said to be a short fury: he was long angry, and so did (a great while) like a furious madman; and as he did, so he sometimes spoke, he knew not what: and what he meant in this speech, is hard to say: it may be he wished that God had no more good will to them, than himself had; that as he was unwilling to let them go, so God would be unwilling to go with them: or it may be, he might (by way of derision) taunt them for their trust in God, for their deliverance, as if he would do no more for them, than himself would do, and he would not let them go with their little ones (but with their men only at the most, ver. 11.) and therefore that God either would not, or could not, work their full deliverance out of his hands. This was either his hope, or the desire of his heart.

{for evil is before you} That is, though you make a pretense of sacrifice, you have some evil plot, or purpose to effect; or some evil is before you to waylay you, and light upon you: at least he thought they meant wholly to quit themselves from his service; as Chap. 1.10. and therefore he would have kept their little ones as pledges for their return; and he threatens them, if they persist in such a purpose, to prevent the performance of it by some surprise of their persons.

V. 11. {Not so} That is, you shall not (as you demand) all depart.

V. 13. {over the land} Neither his rod, nor his arm could reach over all the land: the meaning is, (as at other times) that he stretched his rod over some part, in the name of the whole. See on Chap. 8.6.

{The east wind brought the Locusts} Gen. 8.1. Num. 11.31.

V. 14. {neither after them shall} This Moses speaks by the Spirit of prophecy, which, as it showed him a long retrospect to the beginning of the world; so did it show him a prospect as long forward to future times. See the like prediction, Chap. 11. ver. 6. See on Joel 2.2.

V. 15. {covered} See Annot. on ver. 5.

{darkened} Either by such covering of the earth, as has been spoken of, Annot. on ver. 5. Or by flying so many together, as (like a cloud) do darken the air; so it was with swarms of locusts in Poland and Silesia, Anno 1575. which for a mile and an half obscured the light of the sun, Anno 1475. Buchz. Chron. p. 415. The like happened also, Anno 1642. p. 546. Ibid. See Rev. 9.2,3.

{did eat} Psal. 78.45. and 105.34,35.

V. 16. {I have sinned} Chap. 9.27. 1 Sam. 26.21.

{and against you} Against you all, whom I have oppressed with grievous servitude; and against you Moses and Aaron in particular, whose persons and miraculous operations, and just requests, I have hitherto contemned. 1 Sam. 15.24. Num. 21.7.

V. 17. {forgive — my sin only this once} He takes notice of his sin as the cause of his punishment, and desires the removal of the cause, only that he may be free from the effect; and he stints his petition to this sin only, either out of some hopeful opinion he had of himself, that he should no more provoke God to plague him as he had done; or he seems modest in his request, that he might more easily obtain it, thereby as it were threatening himself, that if he transgressed so again, he would desire to be pardoned no more.

{entreat} 1 Kings 13.9. Act. 8.24. Rom. 15.30.

{this death only} That is, this deadly plague. 2 Cor. 1.23. for being such locusts, as the like were never before, nor should be afterwards, they might be a deadly annoyance unto them, as well as devourers of the fruit of the earth; and so that may well be true, which is said (in the book of Wisdom, c. 16. v. 19.) for them the bitings of the grashoppers and flies killed, neither was there found any remedy for their life: indeed it was easy for God, to make them as pernicious to the persons of men, as to the fruits of the earth; but the devouring of the fruits only might be called a death, because it was like to produce a famine, and famine is (many times) followed with the pestilence, both which are deadly plagues.

V. 18. {And entreated the Lord} The charity of the godly must exceed the malignity of the wicked, and they pray for them, though they deserve rather cursing, than blessing. Matth. 5.44. Psal. 35.13. Luk. 23.34. Act. 7.60.

V. 19. {west wind} Heb. a winde of the sea. Because the Mediterranean Sea is westward, in respect of Canaan, and of Egypt: hence it is, that the Hebrews signify the west by the sea.

{cast them} Heb. fastened.

{Red sea} Act. 7.36. Heb. 11.29. In the Hebrew it is, the sea of bulrushes: the Greek and Latin use to render it, the Red Sea, so called, as some think, because the water is red, Adrich. Delph. Theat. pag. 123. Some, because it seemed red, by reason of the red sand, or gravel; so the Geneva: or from red mountains near unto it: but it is rather thought (by the most judicious) that it is so called from a king who had his dominion near unto it, whose name was Erythras, (Erythrus in Greek signifying red, which may be Edom, that is, Esau, the red son of Isaac. See the second Annot. in Gen. 25.30. and Fulleri Miscellan. lib. 4. cap. 20. & Sixt. Amam. Antibarb. dissertat. de Nom. Jehovah, p. 512. 1 Kings 9.26.

V. 21. {even darkness that may be felt} The words are figurative, importing extraordinary black darkness, as rivers of teares, Psal. 119. vers. 136. extraordinary sorrow; yet God might so thicken the air, that they might take notice of it, not only by the eye, but by the hand, when they would rather feel, than see, what was next unto them; This darkness might be caused by a withdrawment of the light of the celestial bodies, or by drawing a thick curtain of very black clouds betwixt men's eyes and them, or by thick foggy vapors, which were so gross, that (like tangible bodies) they might in a manner be felt, such hyperbolical expressions are usual, not only in human authors, but also in the holy Scriptures. See Deut. 1.28. See Wisd. 17.4,5,20.

V. 23. {neither rose any} They were not only (for three days' space) deprived of the natural lights and lamps of heaven, but of artificial also, the vapors might be so thick and moist, as to put out their candles and any other light that was kindled by them: so they were as blind men, that could not see at all, and as lame men, that could not move from their places; and so they sat still, and as under the arrest of this darkness, because they could not see what to do, whither to go.

{Israel had light} Esai. 60.2. Whereby they had opportunity to have stolen away; these three days of darkness to the Egyptians, and of light to the Israelites, would have served for their three days' journey in the wilderness, Chap. 3.18. and 5.3. and 8.27. in which time they might have removed themselves and their goods: but God had yet more miracles to work for his own glory, and their safety, and he would not have them go out like fugitives at all, but rather to march out of Egypt, as by way of honorable and triumphant victory over their enemies.

{Pharaoh called} After the three days' darkness was expired, and light returned.

{only let your flocks} As a gage or pawn of their return, or a forfeiture if they returned not, or as a recompense and supply for the losses of their cattle by the plagues of hail, and murrain, Chap. 9.6,25.

V. 25. {Thou must give us also} You must not only give us leave to go, but permit us to have our cattle also, that we may have wherewith to sacrifice to God.

V. 26. {Not an hoof be left} The ministers of God ought not to yield one jot to the wicked (as touching their charge) though they would not have him obeyed at all; his word and will must be performed to a tittle.

{with what} That is, with what beasts, or how many in particular: the laws of sacrifices were punctually set down after their deliverance out of Egypt: yet from Cain and Abel's oblations, Gen. 4. the continual practice of the patriarchs, and the distinction of beasts into clean and unclean, was some direction for this duty.

V. 28. {Thou shalt die,} Though before he confessed Moses just, yet (against his own conscience) he now threatens to put him to death: an impudent stubbornness, after so many miraculous terrors by the ministry of Moses, that he should threaten him with death, whose prayers he had so often begged for his deliverance: all wickedness is folly, but such as this, is no less than madness, and a wonder of the devil's working, by divine permission: yet did not this discourage Moses from his duty, Heb. 11.27.

V. 29. {thou hast spoken well} He approves not Pharaoh's speech in Pharaoh's sense, but rather taunts him, turning his words to another intent than he thought of.

{I will see thy face again no more} These words are set down here, (by anticipation) for they were not spoken until after Moses his last message, Chap. 11.4,8. Or else they may be a prophecy of Pharaoh's perdition in the sea, that (after their parting) he should be drowned, no more to be seen by him or any else.

CHAPTER 11

Verse 1. {The Lord said} This was spoken to Moses by inspiration, (before he departed from the presence of Pharaoh) having denounced the death of the firstborn, after which time (as he said Chap. 10. v. last) he made his appearance no more before him.

{thrust you out} He shall send you away without any condition, with haste and violence, as afraid to keep you captives any longer: and without all hope to overcome the power which has so miraculously managed your cause against him.

V. 2. {borrow} See Annot. on Chap. 2.22.

{neighbour} See on Chap. 3.22. Though at first the Israelites (planted in Goshen) had not much to do with the Egyptians, from whom they were (for the most part) separated in manners, and in habitations, (for which a part of the province of Goshen was sufficient) yet afterwards they multiplied so much, that they spread all over the country: and besides had many mixed habitations in other parts of Egypt, whence it was, that their doors were distinguished by the sprinkling of blood, as in the next chapter.

{jewels of silver} Chap. 3.22. and 12.35.

V. 3. {favour} Psal. 106.46. Exod. 12.36. Act. 2.47. Exod. 3.21.

{very great} 2 Sam. 7.9. Esth. 9.4. That is, much honored, much feared, in regard of the manifold miracles wrought by his ministry, both in bringing punishments upon, and withdrawing punishments from the people of Egypt: whereby he might be the more like to obtain jewels, or whatsoever else he should ask of the Egyptians for himself or the people.

V. 4. {about midnight} To wit, of the night, which followed the fourteenth day of the month Nisan, in the morning of that fourteenth day, Moses gave out the commination against the firstborn, before he finally departed from the presence of Pharaoh, v. 8. at the evening of that fourteenth day the Passover was first celebrated, and the night after that evening, was the slaughter of the firstborn.

V. 5. {from the firstborn} Exod. 4.23. & 12.30.

{that is behind the mill} Judg. 16.21. Esay 47.2. Lam. 5.13. Matt. 24.41. Heb. behind two mills, or after two mill-stones. The meanest servants (many times) were put to grind at the mill: wherefore mills were often in prison houses, where prisoners and captives were kept in work, to turn the mill: which was sometimes so made, that they that wrought were placed on the back part thereof, betwixt the mill itself, and the wall of the room, wherein it was placed: so they were behind the mill, and sometimes they drove it before them, thrusting and turning it about with the main strength of their bodies, which though it went round, yet still they came behind it, since they forced it about, by driving it before them, rather than by drawing it after them. See on 1 Kings 4.33.

V. 6. {great cry} Chap. 12.30.

V. 7. {a dog move his tongue} Josh. 10.21. Job 5.23. Hos. 2.18. A proverbial speech, signifying that their condition shall be very quiet, without any disturbance of man or beast: whereas the Egyptians were in tumults, and made outcries for losses of their firstborn.

V. 8. {shall come down} Moses had hitherto been a suitor at Pharaoh's court for the freedom of the Hebrews, but after a while the condition of the king and kingdom shall be so far changed, that Pharaoh shall (by his servants) solicit them to be gone, Chap. 12.1. and the Egyptians shall be fain to buy their liberty, with great liberality, giving them their most precious things at their departure.

{in great anger} Though Moses were a man of a very meek and patient spirit, (Num. 12.3.) yet in the cause of God, seeing Pharaoh so rebellious against him, so outrageous against his people, so false in his promises to both, his zeal raised his indignation to a great height of detestation of him, and his doing. So also Exod. 32.19. Num. 16.15. Thus may we be angry without sin, and (in such a cause) we cannot without sin forbear anger. See Mark 3.5.

V. 9. {that my wonders} God hardens the hearts of the reprobates that his glory may be the more set forth, Rom. 9.17.

V. 10. {not let} No words, though after so many wonderful deeds, would work upon this stubborn tyrant, to let God's people go: God permitting him to the course of his corrupt nature, and the misguidance of the devil, and knowing out of the evil of both, to set forth his own glory, in bringing forth his people with a mighty hand.

CHAPTER 12

Verse 1. {And the Lord spake} That which here follows, (touching the institution of the Passover, and sprinkling of the blood of the paschal lamb) was spoken by God to Moses, and by Moses to the people, before the slaughter of the firstborn; (as is plain by the 12.22. and 23. verses of this chapter.)

V. 2. {This month} Called in the Hebrew, Abib, Exod. 13.4. in the Chaldee tongue Nisan, Esth. 3.7. containing usually, part of March, and part of April. See annotation on Gen. Chap. 7.11. and on Jos. 3.4.

{first month} That is, the first according to the order observed in ecclesiastical matters, as for political affairs, they reckoned from September, (called by the Chaldeans, Tisri) because (as it is thought) the world began with that month: and it is thought to have begun with it, for that there were ripe fruits at that time: though many of the ancients conceive it began with the spring: and according to this latter computation, was the jubilee reckoned, Lev. 23.8,9,10. because of the secular account of contracts and releases then to be determined; this year called the civil year, ended at the feast of the ingathering of fruits, which was after their harvest, whereof see Exod. 23.16.

{In the tenth day} The lamb must be served on the tenth day, (on which day the Israelites made their entrance upon the borders of Canaan Josh. 4.19.) from the flocks, and sacrificed the fourteenth day, vers. 6. this was for more serious and sacred preparation for the sacrament; and to signify our Savior Christ, as separate from sinners, Heb. 7.26. Some think this was peculiar to the first Passover, and that it was therefore peculiar, because the lamb might be in readiness, and not to seek when he was to be sacrificed, for which they would have little leisure, near their departure: but that reason seems not sufficient to appropriate this preparation to the first Passover; because, first this separation was typical, as has been noted out of Heb. 7.26. Secondly, if it were occasional, so was the unleavened bread, ver. 34. yet it was established by a perpetual ordinance, and that upon an heavy penalty, ver. 17,18,19.

{according to the house of their fathers} Thereafter as the fathers of the household had great or small families.

{a lamb} Or, kid. (The Hebrew word Seh, signifies either of them:) (for such as had no means to bring a lamb, a kid was allowed them, using the same rites) By the lamb, or kid, was signified Christ, Joh. 1.29. who was innocent and harmless like a lamb, Heb. 7.26. and because the lamb of the Passover was a figure of Christ, he is by a figurative speech called our Passover, 1 Cor. 5.7.

{for an house} If the house or family were sufficient for the eating of a lamb, he, who was the chief man in the family, if an Hebrew, was to kill it, and if they were too few, or only women in the house, they were to join themselves to those, who were more, and better fitted for such a service.

V. 4. {of the souls} See Annot. on Gen. 12.5.

{According to his eating} He shall take so many as are sufficient to eat the lamb: which Josephus reckons to the number of ten men, besides women, and children: (Josephus of the warres of the Jewes, lib. 7. cap. 17.) But if a man had a great family (as Abraham had three hundred and eighteen trained servants that did bear arms, Gen. 14.14.) one lamb would be too little, and therefore as when the company was too few, more persons were to be added, that they may be enough for the lamb: so if one lamb were not enough, more must be added, that there may be lambs enough for the company.

V. 5. {without blemish} Some read without spot: but that is ambiguous, for thereby may be meant, either a spot of another color, which may be an ornament, as in the lambs of Jacob, Gen. 30.35. or a mark of deformity, or defect; the former is not forbidden in the lamb, or kid, to be sacrificed, but the latter: This lamb or kid, was a type of Christ, who was without spot or blemish of sin, 1 Pet. 1.19. Heb. 9.14.

{a male} The word Seh, in Hebrew, signifies a lamb or kid, whether male or female, for it is of the common gender, and is taken (in the general) for the lesser sort of cattle; and it may signify a young kid as well as a lamb; as Deut. 14.4. but though the law leave it to the choice of either; use and custom made it most frequent, to furnish the paschal supper, rather with a lamb, than with a kid; and accordingly did our Savior celebrate the Passover. The lamb is taken of the stronger sex, and more worthy gender, because Christ (signified by it) was to be of a masculine vigor, as well as of a lamb-like meekness.

{of the first year} Heb. son of a year. That is, not above a year old, though it might be offered younger at any time, when it was but eight days old, Chap. 22.30. Levit. 22.27.

V. 6. {whole assembly} That is, every assembly, in every family, or the master of the house for the family shall kill it, and with the family eat it: and this it is like, was the manner, not only of the first Passover, but of the rest; because it was a service, not of the sanctuary, but of private families, where the master of it was (to the present purpose) a priest, as before the Levitical priesthood was ordained, which served for public ministrations, not for the service of private families in this way; and though in the second of Chron. 30.15. it seems the priests were to kill the Passover, (i. the paschal lamb the most proper service of the Passover) that is to be understood rather of the bullock sacrificed at this feast 2 Chr. 35.7. than of the paschal lamb in private families; and this bullock was rather a part of the solemnity of the feast of unleavened bread, which lasted seven days together, than precisely of the paschal supper, which was made only with a lamb, by the first both institution and observation also, where the chief of the family was to do that, which the priest did in the public observance of the sanctuary, ver. 21.

{In the evening} Heb. betwixt the two evenings. In our Savior's times, and before, the day was divided into twelve hours, Joh. 11.9. but a long time before that, the Jews made especial choice of three times for the practice of devotion, Psal. 55.17. Morning, Noon, and Evening, each of which had its measure: the morning was the first part of the day from sun rising to noon: the noon was the middle part of the day, taking up about two hours, before the sun ascended to the meridian point, that is, before twelve of the clock, and two hours after: and the evening was from the beginning of the declining of the sun to its setting: before this setting of the sun, (and so long before as it might serve for doing what belonged to the sacrifice by daylight.) was the lamb killed, and the time that followed till night, was a second part of the evening, called a second evening, and so as betwixt two evenings, was the Passover or paschal lamb slain. Some make a fourfold division of the day artificial, from sun to sun, the first from sun rising to nine of the clock in the forenoon, as Act. 2.15. by many is expounded: the second from nine to twelve, containing three hours more; the third from twelve to three, which made up the ninth hour; and the fourth from that to sun setting, which consisting of three hours more, the last of which is the twelfth hour: so the day betwixt sun rising, and sun setting, is sometimes divided into twelve parts, Joh. 11.9. sometimes into three, sometimes into four, and according to this last division also there may be two evenings, that is, two parts of the afternoon, or evening; as well as two mornings, that is, two parts of the morning or forenoon, and in that part of the day (which consisted of the third division) ended at three of the clock, and which was called an evening (because all that time the sun was declining towards his setting) and at the end of it, and towards the beginning of the fourth part of the day, (which was reckoned for the second evening, and which was a participle of both evenings, or a borderer betwixt both) was this lamb to be killed; and as the type, so was the antitype our Savior sacrificed upon the cross about the same time, Math. 27.46,50.

V. 7. {strike it on the two side posts} See Rev. 7.3. and 9.4. and 14.1. This was done for distinction of the dwellings of the Hebrews from the Egyptians; not for instruction or direction to the angel, who knew how to distinguish their houses in the dark night, without any sign at all; but to direct the faith of the Israelites to the death of their great redeemer, and their deliverance from a greater tyranny than that of Pharaoh, by his blood, and withal to leave a memorandum to the surviving Egyptians of this wonder. Some think this ceremony was particular to the first Passover; Others, that it was to continue in the land of Canaan, until the sprinkling of the blood of the lambs might continue as of the ram Exod. 29.16. to note the like in the Lamb of God, whose blood must be shed, 1 Pet. 1.2. (for without blood-shedding, there is no remission, Heb. 9.22.) and sprinkled by faith upon our hearts, Heb. 9.13,14. & Chap. 10.22. and 12.24. 1 Pet. 1.2. It is not the blood in his veins by concomitancy, (as the Papists teach) will serve the turn, but the blood let out of them, blood not taken out after the manner of meat, but of washing, as in the one sacrament of drinking, as in the other which must do us good.

{wherein they shall eat it} They then who were called out of one family unto another family, to make up a competent number for the eating of the lamb, as ver. 4. were there to tarry that night; for no household had security from slaughter, but that wherein the lamb or kid was eaten.

V. 8. {roast with fire} As some conceive, because it would be sooner roasted than boiled, and they were to dress it that way which had most expedition, because they were in haste: but the reason rather may be, for conformity to our Savior's sufferings, whereof it was a type, and our Savior's sufferings were answerable to this, for fire is most sharp and piercing, the most active of all the elements, under which all things are most passive; and though his passion was most bitter to him, it is most sweet to us: as roast meat is sweeter than that which is either raw or sodden, which is forbidden at the Passover, ver. 9.

{unleavened bread} The lamb was to be eaten in haste vers. 11. Deut. 16.3. and ver. 34. of this chapter, and unleavened bread is made ready soonest; but withal, leaven having an operation to sour and puff up (and so being used to signify sin, as the sin of hypocrisy, Luk. 12.1. and of malice, and other wickedness, 1 Cor. 5.8.) unleavened bread was fittest to be part of the paschal supper: wherein was prefigured, or foreshowed, the integrity and purity of Christ. Besides, the feast of unleavened bread was to begin on the fifteenth day, Num. 28.16,17. and to last till the one and twentieth day. See vers. 18. and Chap. 13.7. and 23.18. and 34.25. Num. 9.11. Deut. 16.4.

{Bitter herbs} Num. 9.11. We cannot be partakers of such sweetness without sour or bitter sauce; that is, our hearty repentance, in bitter tears, Matt. 26.75. and it was to the Israelites a remembrance of their affliction in Egypt, Deut. 16.3. and of monitory of mortification of their corruptions, as it were a bitter crucifying of the flesh, with the affections and lusts, Gal. 5.24.

{Eat not of it raw} There needed no prohibition against the eating raw flesh, in a literal sense, therefore is not improbable (which some have noted) that since the paschal lamb was a type of Christ, John 19.36. the Popish doctrine of eating Christ's flesh raw in the sacrament, in a carnal sense, is here precondemned: and it is not more repugnant to the type, than to religion and reason: to religion, in destroying the nature of a sacrament, by confounding the sign with the thing signified: and to reason, requiring carnal nourishment to a spiritual substance, to which the flesh profits nothing, Joh. 6.63. yea sense, for they would have the receivers believe, that they receive the very flesh and blood of Christ, when they see, and touch, and taste nothing but bread; and when their senses tell them it is bread and wine they receive, they most senselessly deny them all.

{head with his legs} All of the lamb, that was man's meat, must be roasted whole, even the inwards when they were washed, and so all eaten; so Christ is not to be divided, 1 Cor. 1.13. yea even his coat was seamless, Joh. 19.23. to give caution against schism and separation.

V. 10. {until the morning} It must not be kept, but employed only for that use, for which it was ordained; and so it was not to be superstitiously reserved, as the Papists use the consecrated wafer, nor profanely to be used, Exo. 19.34. which might have fallen out in Egypt, if being to be gone in haste, they had left any part of it in their houses behind them, Chap. 34.25. & 23.18. & 29.34. Lev. 7.15. Deut. 16.4.

V. 11. {Staff in your hand} As ready to depart thence; it is very probable, and generally received, that the Passover was eaten standing; for that was a gesture of readiness for present passage; and this gesture is conceived to be peculiar to the first Passover, because that only was eaten in haste; and for that our Savior celebrated the Passover with another gesture, Luk. 22.14,15.

{the LORD'S Passover} The lamb is called the Lord's Passover, by a figurative speech, (which speech is observable in both the sacraments of both testaments) for it was not the Passover itself, but the material part of it. It was called the Passover, because where the angel of the Lord saw the blood sprinkled upon the side posts of the doors, he passed over that house in mercy, and slew none in it, ver. 13. and passed on with speedy judgment to destroy the firstborn of the Egyptians.

V. 12. {Gods of Egypt} The Egyptians were great idolaters, and had a multitude of idols, which they took for gods: these gods were either destroyed, or (which is in effect as much) discovered in their defect of a deity, by laying open their impotence, to preserve those who did service to them, and trusted in them, as if they had been gods. See Isai. 1.1. & 46.1. Among these the chiefest of them were kine, and other cattle of that kind, which were destroyed with the murrain, and with the hail, chap. 9.3,25. and it may be their great idol Apis, had some especial judgment executed upon it, as upon Dagon the idol of the Philistines had, 1 Sam. 5.3. See Numb. 33.4.

V. 13. {When I see the blood} God knew well enough whom to save, without seeing the sign; but this is spoken after the manner of men, and to men, whose weakness of faith, and strength of fear stood in need of such a sign and saying, for their assurance of safety. See on ver. 7. Ezek. 9.4.

V. 14. {For a memorial} Of your deliverance. Days dedicated to God, or instituted by him, for holy memorials of his mercy, must not be spent in idleness, or wantonness, but in serious consideration of the benefit received, and hearty, holy and humble gratulation and thanksgiving for it.

{for ever} Ver. 24. That is, until Christ's coming: for then ceremonies had an end, Rom. 10.4. Col. 2.16,17. The word (for ever, for it is but one word in the Hebrew) is used not only for time without end, but sometimes for a long time, as Prov. 29.14. Dan. 3.9. as till the year of jubilee, which was every fiftieth year, Exod. 23.26. Lev. 25.40. See Psal. 85.1.

V. 15. {Seven days} This number is of much note and use in Scripture, and by some accounted a number of perfection; because when God had perfected his work of creation, he rested, and ordained the seventh day's rest for a memorial of it. It is observed also by some, that the destruction of the Egyptians in the Red Sea, fell out seven days after the Israelites went out of Egypt; and this is alleged as another reason of the number of seven, observed in this sense. Of these seven the first was the fifteenth day of the month at even, being the next day after the eating of the Passover; the time whereof was the latter end of the fourteenth day. See on Deut. 16.8.

V. 15. {shall be cut off} Not only from communion in the church or sacred societies, as an uncircumcised person, Gen. 17.14. but if any contempt or contumacy appeared in the breach of the ordinance, it was penal, yea capital, and might cost the life of the offender, as Exod. 31.14. See on chap. 30.20.

V. 16. {Every man} Heb. Every soul. By a very usual figure, where a part, especially the better part, as the soul is, is put for the whole person. See on Gen. 12.5. & 14.21.

{that only be done} The first and last of these seven days of the feast of unleavened bread, were to be observed in the manner of Sabbaths: yet with this difference, that on these days meat might be dressed, on the Sabbath not, chap. 15. v. 5,23.

V. 17. {armies} Ver. 41,51.

V. 18. {in the first month} Lev. 23.5. Num. 23.5.

V. 19. {cut off} It is no light matter, nor little danger to disobey God, though but in a thing in itself of no great weight. It is a good rule then, in all God's commands, to consider, not so much what it is, as who it is, that bids or forbids any thing. See on v. 15. and on Gen. 17.14.

{stranger} The Hebrew Eger, (from which our English word stranger, may be derived) signifies not only a foreigner, but such a one as is a proselyte, or convert in religion: and so it is to be understood in this place; a stranger was not to partake of the Passover, nor to observe this feast. Except he were first converted and circumcised, vers. 43,44.

V. 21. {Elders of Israel} Who were to slay the paschal lamb in private families. See Annot. on v. 3.6.

V. 22. {Lintel} Or, Transome, or upper door post. This (as some conceive) was proper and peculiar to the first Passover, though some think otherwise, when the Israelites' habitations were among the Egyptians: for before they came into Egypt, the land of Goshen was not without inhabitants of that nation; and when they came at the first, there was room enough for the strangers, and old inhabitants, and afterward their multiplication made a great mixture, not only in Goshen, but in other parts of Egypt also; especially after they were made as common drudges to the whole nation of the Egyptians.

{none of you shall go out} The danger of death was in the houses, and there God would show his favor to the Israelites, where he executed judgment upon the Egyptians. It might have been dangerous for them to have stirred out, having this command, to keep within doors, a command haply like that of the Lord, Isai. 26.20. Come my people enter thou into thy chambers, and shut thy doors, hide thy self as it were for a little moment, until the indignation be overpast.

{until the morning} This shows they went not out of Egypt in the night, as some have conceived. See Numb. 33.3. Deut. 16.6.

V. 23. {The destroyer} That is, the angel of God sent to kill the firstborn, of whom some doubt, whether he were a good or a bad angel; more like a good one, because ordained of God for safety to his servants, and to execute vengeance on his enemies, Chap. 14.19,24,25, and 23.20,23. And most usually the wicked are destroyed by good angels and the godly chastised, as in Job's case, by the bad, and they are delivered and succored by the good: nor is he to be accounted a bad angel, because if the Israelites had not marked their doors, he would have destroyed them: for if they had disobeyed so easy a command, for their own safety, they had deserved to have been destroyed: and God himself threatens to destroy Jeremy if he should disobey him, by not setting himself against a rebellious people, Jer. 1.17. But though this might be a good angel, (who executed a double commission of mercy and justice, the one on the Israelites, the other on the Egyptians), yet they might be plagued with evil angels, and so it is said they were, Psalm 78.49. albeit some translate those words (according to the Hebrew) Messengers of evils, and mean by those messengers, Moses and Aaron, foretelling the plagues of Egypt, in the 7,8, and 9 chapters of this book.

V. 24. {For ever} See Annot. on ver. 14.

V. 25. {The Land} Of Canaan; in the wilderness they celebrated the Passover but once, Num. 9.5.

V. 26. {What mean you} Chap. 13.48 [sic]; 9.14. Psal. 78.6. Josh. 4.6. Deut. 32.7. The meaning of true religious services is to be known unto children; true religion is the exercise of minds illuminated with faith and knowledge, and not of an ignorant or blind devotion (as among the Papists) who have a mass of mystical ceremonies, whereof neither children nor ancient men, no nor many of their priests, do know the reason; and indeed for many of them, no reason is pretended, but such as is ridiculous.

V. 27. {Bowed the head} Exod. 4.31. 2 Chr. 29.30. They gave God thanks for so great a benefit, and expressed their thankfulness with an outward gesture, and that gesture was as well the bowing of the head, as the bending of the knee.

V. 29. {At midnight} Chap. 11.4. Not in an exact mathematical measure, but about midnight; where the wicked is most secure, their destruction is near. 1 Thess. 5.3.

{firstborn} Not only of men, but of beasts; and among men, it is not meant only of children of both sexes, but of parents also, and those both men and women, who were born before them, and of the firstborn of their fathers' families; and if they had children, their firstborn of them were slain also, so that in one house the father of the family might be a firstborn, and his wife; and if he had divers wives, he might have a firstborn by each of them, and some of them might have firstborn grandchildren. Some would have it, that in one house, there was but one who was killed, as the firstborn, and in many families it may be, there was no firstborn. There might be some exception from this general slaughter-rule, as of Pharaoh (if he were a firstborn) and of some others of families, whom God might reprieve for a future destruction; but Pharaoh's firstborn was slain, as is expressed in this verse, who, it may be, was partner with his father in the government of Egypt, and the oppression of Israel. Of the firstborn, see the Annot. on chap. 13.2.

{dungeon} Heb. The house of the well, or pit, because it was made round like as wells or pits are digged; or because such as were put there, were exercised in drawing and carrying of water. See on chap. 11.5.

V. 30. {Great cry} Chap. 11.6. Here their cruelty recoils upon them with calamity; for they made God's people cry by reason of their bondage, Exod. 2.23. and when they were entreated to show favor, they increased their rigor; now it is their turn to cry, and God hardens his heart against them, as they against his people. See Prov. 21.13. Jam. 2.13.

{not an house} Of those houses, wherein were any firstborn, either of men or of beasts, according to the former observation, ver. 29. it was very strange if any family had not some dead in it, and many (as has been observed on that verse) might have many dead.

V. 31. {He called for Moses, and said} That is, he caused them to be called, and spoken to in his name.

V. 32. {Bless me} Chap. 8.18. Pray for me, that I may be blessed at last, not cursed as I have been.

V. 33. {out of the Land} Chap. 11.1. There is neither truth nor certainty in the wicked, their consciences being swayed by their passions, their passions varied with their states, their states changeable at God's choice and pleasure: thence they that by force would keep God's people captives, would now make them fugitives to run away in haste: thus is that fulfilled which God foretold of their departure, Chap. 11.1. and the remainder of their wrath restrained, as the Psalmist has it, Psal. 76.10.

{dead men} That is, in assured danger of death, as was said to Abimelech, Gen. 20.3.

V. 34. {Kneading troughs} Or, dough. See v. 39.

V. 35. {And they borrowed} Chap. 3.22. & 11.2. It is not like that this borrowing, whereof they were foretold, and which was agreed on to be before, (see Annot. on chap. 3. v. 22.) was put off until the day of their departure out of Egypt, though then for a farewell, they might have a great proportion of the goods of the Egyptians brought unto them, but that formerly, (as the Egyptians by the precedent judgments were inclined, and opportunity served) they made use of the advantage to borrow, and lay up in store, for this time, which was far too short (if they had put it off till then) to furnish them sufficiently for their occasions. Psal. 105.37.

V. 36. {Favour} It is in God's power to give his people favor in the eyes of enemies: therefore, when we are to seek, or sue to any by petition or otherwise, it is good first to present our request unto God, to make us gracious in the eyes of men. See Neh. 2.4,5. Gen. 33.4. Prov. 16.7. Exod. 3.21. & 11.3.

{spoiled the Egyptians} It is just with God, that his people spoil those, who spoiled them, Ezek. 39.10. and just with men (having God's express warrant for it) as the Israelites had in this case.

V. 37. {From Rameses} Whereof see Annot. on Gen. 47.11. to Succoth; the Hebrews journeying out of Egypt towards Canaan had (as they are noted by such as carefully compute them) forty-two stations in the desert; whereof Rameses was the first, Succoth the second, which was betwixt Egypt and the Red Sea; where we must understand, that that part was sometimes reckoned to Egypt; but usually the manured part only, was called Egypt, and this part being untilled, was called Succoth of the booths or tabernacles, which the Hebrews first pitched in that place, Num. 33.5. The word Succoth, is derived from a root, signifying to hide, to cover, and to defend, which is the proper use of those movable mansions, as well as of those which are fixed or settled. See Lev. 23.43.

{six hundred thousand on foot} That is, such as (not under twenty years of age) were able men to march in military manner, without need of support of horses, or carts to carry them; besides women, children, decrepit old men, which (with the wicked multitude, who were partly Egyptians) are conceived to amount to the number of about half so many, to wit, three hundred thousand persons.

V. 38. {A mixed multitude} Heb. a great mixture, Num. 11.4. These were strangers, and not born of the Israelites, but partly Egyptians, and partly servants of other countries, who moved with miracles, remove out of Egypt with them. See Zech. 8.23.

V. 41. {At the end of the four hundred and thirty years} (Gen. 15.18. Act. 7.6. Gal. 3.17.) From God's promise of the land of Canaan, made to Abraham, Gen. 12.7. and his first passage into Egypt, v. 10. to this miraculous deliverance, were four hundred and thirty years, Gal. 3.17. whereof for a great part, he and his were strangers and sojourners, partly in Egypt, partly in Canaan; sixty years were spent in tolerable servitude, after that, eighty years more under intolerable tyranny. See the Annot. on Gen. 15.13.

{the selfsame day} Ver. 51. Ezek. 24.2. God is most just and exact in performing of his promises, though very ancient and far off, he keeps them even to a day; which may make us confident in the call of the Jews, the fall of Antichrist, and other predictions yet to be fulfilled.

V. 42. {A night to be much observed} Heb. A night of observations. Though the destruction of the Egyptians, and the preservation of the Israelites, were in the night, the solemn memorial of that memorable justice and mercy was to be observed in the day, and much observed, because it was extraordinary great: for men must endeavor to be proportionably mindful of, and grateful for great favors: so that not only ingratitude, but too little gratefulness, is a great fault, 2 Chron. 32. ver. 25.

V. 43. {No stranger} Ver. 19. Except he be circumcised and profess only your religion, v. 48,49.

V. 44. {That is bought for money, when thou hast circumcised him, shall he circumcise.} He is bound to do so as the child of the native Hebrew; but a stranger who converses with the Israelites, as a merchant, or otherwise, as a mercenary laborer hired by the day, or for a certain time, was neither bound to be circumcised, nor uncircumcised, permitted to eat of the Passover; and so it is in the evangelical sacraments, for none may eat of the Lord's Supper, who is not a member of the church by baptism.

{neither shall ye break a bone thereof} Joh. 19.36. Num. 9.12. As men do that feed deliberately, having leisure not only to eat the flesh, but to break the bones, that they may eat the marrow in them: this was forbidden, because of the haste they were to make in their departure; but (as according to the letter, it was ordained touching the paschal lamb) so it is in that type or figure, prophesied of the Lamb of God, and accordingly fulfilled at his passion, and so applied by the evangelist John, chap. 19. ver. 36. for that was not done unto Christ which was done unto the two thieves which were crucified with him, who by such violence were put to death; but he voluntarily laid down his life, and in the same manner, was able to take it up again, Joh. 10.18. and did so.

V. 47. {Keep it} Heb. do it.

V. 49. {One Law} See the like Num. 15.15,29. As God is one Lord, so of that Lord, there is one faith in him, one worship of him, one baptism to him, Eph. 4.5. It is said of the gods of the heathens, that they were good fellows, and that they were content with a show of worship, because none at all is due unto them, for they are no Gods which are made with hands, Act. 19.26. no more, or better gods are they which are made with brains; that is, with vain fancies and imaginations of men; but he that is God indeed, will allow of no rivalship in his service; but requiring as his due, the devotion of all the heart, with all the soul, with all the mind, Matth. 22.37. and therefore he is a jealous God, Exod. 20.5. and if any men take any part of that from him, which when it is whole and entire, is much too little for so great a God, his jealousy will be raised up to wrathful revenge, Exod. 20.5. Nehem. 1.2. Toleration of divers religions then, is impious and dangerous; Impious, especially, if (as some late Libertines have taught) if the most Paganish, Jewish, Turkish and Antichristian consciences and ways should be permitted; for so most horrid blasphemies against God, and his Son Christ Jesus should be suffered: and Dangerous, because thereby the indignation of the Almighty may be much provoked, many souls may be seduced to damnable errors, and the church and state rent into destructive factions, contrary to Luke 14.23. Rev. 2.20. 1 Cor. 1.10. Mar. 3.24,25. Luk. 11.17. Phil. 1.27,28. Jude 1. and many other places of the Scriptures, which taken together do clearly evict a negative conclusion against toleration of several religions, where there is power in the church and state to suppress all, but that which is true and consonant to the Scriptures.

CHAPTER 13

Verse 2. {Sanctify unto me} That is, set them apart for my use, that they may offer up themselves a living sacrifice, holy and acceptable in my sight, Rom. 12.1. Exod. 12.13,15. & 22.29. & 34.19. Lev. 27.16. Num. 3.13. & 8.16. Luk. 2.23.

{All the firstborn} The firstborn of clean creatures were to be sacrificed, Num. 18.17. of the unclean to be redeemed, and a price must be given to the priests for their redemption; both of them by way of grateful memorial of God's mercy in sparing the firstborn of Israel, when he slew the firstborn of Egypt, ver. 15. The firstborn of men were to be set apart, for especial service to God, and they were reckoned for the firstborn, though a daughter had been born before: instead of these, the Lord took the Levites to his service, Num. 8.15,16. Under this title of dedication and appropriation to God, an especial holiness was required of them: and in regard of that holiness, all that are sanctified are called the firstborn, Heb. 12.23. See Gen. 4.4. Col. 1.15. 1 Cor. 5.20.

{Are mine} So all things are God's by right of creation and preservation: but the firstborn are his by peculiar right, and to be offered to him for sacrifice, or for redemption, in remembrance of his mercy. Of this general and particular right of God, see Annot. 5. on Chap. 19.5.

V. 3. {Remember} Chap. 23.15. See Annot. on Chap. 12.42.

{bondage} Heb. of servants.

{no leavened bread} To signify, that at their departure they had no leisure to leaven their bread. See Annot. on Chap. 12.19.

V. 4. {Abib} When corn began to be ripe in that country. See Annot. on Chap. 12.2. & on Gen. 7.11.

V. 5. {When the Lord shall bring thee} The Passover seems here to be enjoined but for the land of Canaan, and it was kept but once in the wilderness, Num. 9.5. and the second Passover was thirty-eight years after, Josh. 5. the reason whereof might be, first, because the keeping of the Passover presupposed circumcision, which by reason of continual travel, was in the desert there intermitted: secondly, because in the land of plenty, the people might be apt to forget their precedent pressure, and deliverance from it; and therefore there especially they must keep the memorial of it. See Deut. 8.14. & 32.15.

{flowing with} See Annot. on Chap. 3.8.

V. 9. {upon thine hand} You shall have continual remembrance thereof, as you would of a thing that is in your hand (as a seal-ring on your finger) or before your eyes: the Jews (as in conformity to this law) had the law of the Decalogue written in pieces of parchment, which they wore upon their arms, foreheads, fringes or borders of their garments: these are the phylacteries, which our Savior mentions, when he taxes the hypocrisy of their degenerate posterity, Mat. 23.5. See Prov. 3.3. & 6.21. & 7.3. Isai. 49.16. Jer. 22.24.

{the LORD'S Law may be in thy mouth} Josh. 1.8.

V. 11. {of the Canaanites} Under which name other people called (either by several titles) are contained, who might all be called Canaanites, as descending from Canaan, Gen. 10.6. though some sort (among them) more eminent than the rest, were called chiefly by that name. See on Gen. 15.21.

V. 12. {Smite all the firstborn} Chap. 12.29.

{the LORD'S} This is spoken not of all, but of such beasts as were fit for food and sacrifice; as sheep, goats and beeves.

V. 13. {Of an Ass} That is, of a she ass, who is the dam, and brings forth a foal: this is also to be understood of an horse, and of other beasts that were unclean, which were not offered in sacrifice. For asses, both in Egypt and in Canaan, were in more ordinary use than horses, both for bearing of burdens, and for riding. See Judg. 10.4. and 12.14. and were not only strong, but swift also, above those of other countries. See on Deut. 23.18.

{shalt thou redeem} When, and at what rate, see Num. 18.16.

{break his neck} For if it were not redeemed, it rested as in God's right and propriety, and so man was not to make use of it as his own: and by his breaking or cutting off the neck, for the word is used for cutting off, Deut. 21.4. Isai. 66.3. the ungratitude and hardness of the heart of the owner was to be noted and hated, who would not give a lamb or a kid, a creature of less price and use, for the life of an ass, that might live and do service.

{shalt thou redeem} By offering a clean beast for sacrifice in his stead: for otherwise (as in God's right, and their own desert) they might have been offered up in sacrifice themselves; but they were to be redeemed, as Isaac was, by offering up a ram, Gen. 22. ver. 12,13. or by a payment of money, to wit, five shekels, Num. 18.16.

V. 14. {In time to come} Heb. to morrow, because that is next to come. See on Gen. 30.33.

{What is this} Deut. 6.10. see on chap. 12. v. 26.

V. 16. {Frontlets} Little plates, or pieces of parchment, worn upon the forehead, called phylacteries, according to the Greek, Matth. 23.5. from a word signifying to keep or preserve, that is, in memory; for though they could not see betwixt their own eyes, they might see in each other's foreheads, that which should remember them of God's deliverance of them: their right use was memorative, which afterwards was turned into superstitious preservatives against the power of sin. See on Deut. 6.6.

V. 17. {For God said, Lest} God led them about to train them, before he put them to war with their enemies: for war is a terrifying evil, which if they should soon meet with, it would dispose them to think it better to go back into Egypt, than to make their way through the weapons of such enemies, as had slain some of their brethren before. (See 1 Chron. 7.21.) Yet they were to fight with the Amalekites, and did so, Chap. 17. but that was not until the fortieth day of their journey out of Egypt, when they were too far off to return into Egypt, and that was but one fight, and in that God gave them a glorious victory: but in the way, by the country of the Philistines, they must have begun with war, and (having begun) must have been still provoked to go on with it, since they were willful and a warlike nation. Herein God shows, that he graciously condescends to human weakness. See Gen. 19.20,21. Deut. 20.8. 1 Cor. 10.13. And this God did (as observing the rule of his ordinary providence) for otherwise, he could easily have made the Philistines to favor them, as he did the Egyptians; or could have made his people's courage more vigorous than their enemies, by victories over them.

V. 18. {Harnessed} Or, By five in a rank. Josh. 1.14. It is not like they now had much armor besides their staves, unless when the armed Egyptians, pursuing them, were drowned, they recovered any of their arms for a spoil, when they saw them lie dead upon the shore, Chap. 14.30. And yet they might be allowed some arms for defense of that part of the country where they dwelled from the incursions of enemies, and might borrow arms as well as other things, of the Egyptians. The word Chamushim here used, has the signification of five in it, and so it is taken here for five in ranks, or for girding up their loins, at the fifth rib: the meaning is, that they went not out of Egypt in a tumultuary manner like fearful fugitives, but trussed up, or girded up, and going on in an orderly manner, like a well ranked army, so that none gave impediment to another.

V. 19. {Moses took the bones} So Joseph ordered at his death, and (for more assurance) required a solemn oath, Gen. 50.24,25. The will of the dead in lawful things, is faithfully to be fulfilled by their surviving friends. It is like the bones of the other patriarchs were carried, as appears by the speech of Stephen, Act. 7.16. at least this is evident thereby, that their bones also were brought into Canaan; though when, and by whom, it be not certain.

{God will surely visit} Gen. 50.25. Josh. 24.32. See Annot. on Gen. 50.24.

V. 20. {Succoth} Exod. 12.37.

V. 21. {The Lord went} Chap. 14. Num. 14.14. Deut. 1.33. Psal. 78.14. called the angel of God, Chap. 14.19. by which is understood Christ, Exod. 23. from the 20 verse to the 23. who was typified by this cloud, as the allusion of the prophet Isaiah intimates, Isai. 4.5,6. and who was tempted by the disobedience of the Israelites, 1 Cor. 10.9.

{Pillar of a cloud} Which was moved by him with such variation, as God thought fit, for the guiding of their journey, and for their stations; for it went before them when they were to march, and when to stay, it stood still, and when the tabernacle was built, it went back, and rested over it, where they were to rest; and though it were narrowed toward heaven like a pillar, it was broad downwards, and diffused like a cloud, whereby it might serve for a shelter to the people from the heat of the sun. See Psal. 105.39. Num. 9.15,23. and on Deut. 31.15.

V. 22. {took not away} Neh. 9.19. The first mention of the cloud and fire, is at the third mansion, or pitching of the people; but that lets not, but that they were guided by them before, for Joseph's bones are not mentioned till then, and yet the people carried them all the way out of Egypt: and they having need of such guides, by day and by night, both before and after, there is no doubt, but they continued all their journey in the wilderness.

{fire by night} Though they did not usually journey in the night, yet sometimes it is like they did: See Neh. 9.19. and though it were but sometimes, God was always ready for them, and watching over them, as Psal. 121.4.

CHAPTER 14

Verse 1. {And the Lord spake} That which he spoke before, is here brought in, and it is brought in here, to show that Moses mistook not his way, when he brought the people into these straits and dangers, but therein he followed God's direction, as they did his, the reason whereof, see in the notes following.

V. 2. {Turn} This turning was a returning; for they were before at Etham, whence now bending their course, (as here they are appointed) they coasted towards Memphis (the chief city of Egypt southward) whereas the land of Canaan, whither they were to go, was northward.

{Migdol} This was a garrison tower, or castle of the Egyptians: so that turning this way, the Israelites might be thought to have lost their way, and to be entangled in the wilderness, and with such disadvantage (having Migdol on one side, mountains on the other, the sea before them) Pharaoh and the Egyptians might be drawn out to pursue them, with hope to prevail against them; that so the faith of the Israelites might be tried, God's power and providence the more declared, and the enemies more confounded, in their own destruction, and God's strange deliverance of his people.

V. 4. {be honoured} By punishing his obstinate rebellion. See on Exod. 9.16.

V. 5. {Fled} Whereas they pretended to go but three days' journey into the wilderness, to sacrifice to the Lord their God, Chap. 3.18. and 5.3. it was told Pharaoh that they were run away, and purposed now to return no more. But they went not out like runaways, but with a confident boldness, and in an orderly march. See the note on ver. 8.

V. 6. {why have we} The wicked are apt to repent of their well-doing, as the godly of their ill. See the Annot. on Chap. 12.33.

V. 7. {chariots} Of old they used chariots with scythes at their sides, to mow down men in their way; there were other chariots, out of which they fought, as now out of ships men use to do: But where had Pharaoh horses? all the cattle of Egypt being killed, Chap. 9.6. Answer: That is to be understood (as the plague of hail) only of those that were in the field. See Chap. 9.19,25.

{Captains} Called in Hebrew Salasim, or Schalaschim, which signifies thirds, either because they were the third sort of men, next to the king, or set up over the third part of the army, or that one of them was strong enough for three men.

{the Lord hardened} See Annot. on Exod. 4.21.

{with an high hand} So also Numb. 33.3. The hand of God overmatching the might of Pharaoh, so that in the power and protection thereof, the people did not fearfully flee, but confidently march in a military posture: and if the high hand be referred to them, it imports a stoutness of stomach, as when men are audacious in sin, they are said to act it with an high hand. So Num. 15.30. according to the Hebrew.

V. 9. {But the Egyptians} Josh. 24.6. This shows the condition both of the wicked and the godly; for though the malice of the wicked be intermitted, it is not suppressed; and the godly, who (though they have their pauses from persecution) have not their quietus est, from all pursuit, while they are on this side Canaan.

V. 10. {Cried out} Josh. 27.7.

V. 12. {Is not this the word} They would seem prophets in foretelling the evil, that Moses might bear the blame, if they miscarried in their way, as if he (with ignorance and confidence) had drawn them into danger against their premonition. See chap. 5.21. & 6.9. It is then very incident to querulous natures, to think themselves wiser than their governors, and it is very necessary that governors be as low in humility, as they are high in authority, that they may patiently bear the impatient and passionate reproaches of inferiors.

V. 13. {For the Egyptians} Or, whereas you have seen the Egyptians today, &c.

{Ye shall see them again no more} That is, no more alive, for (when they were dead) the water wrought up their dead bodies, and they were seen by the Israelites on the shore, ver. 30.

V. 14. {hold your peace} By that phrase in Scripture may be meant, not only a cessation from words, but from actions; as Psal. 50.3. & 83.1. Isai. 42.14. and here they are bidden, not so to keep silence, as not to call upon God for safety from destruction, but quietly to compose themselves, in expectation of God's execution of his wrath upon their enemies, as if he should say, only put your trust in God without doubting or murmuring; for God defers his chiefest aid till man's greatest need; when the danger is greatest, the help of God is readiest, as at this time; for the Israelites had on either side them huge rocks and mountains, before them the sea, behind them most cruel enemies, so that there was no way left to escape in man's judgment. See 2 Chr. 20.17. and now they were bidden patiently to expect the salvation of the Lord. See the like, 2 Chr. 20.15,17.

V. 15. {Wherefore cryest thou?} Isai. 64.24. We read of no words that he said: his crying was therefore like to be strong ejaculations, and groanings of his spirit, Rom. 8.26. which he uttered with some perturbation of mind (mixed with anger and fear) upon the people's clamor against him. Yet his passion as then, did not overcome his confidence in God, nor then make him withdraw his devotion from him, or withhold his supplications for their safety. By this question God does not find fault with his devotion, but rather hastens him to the action, wherewith he meant to join his own miraculous power, for the people's preservation, and their enemies' destruction, that is, the stretching out of the rod ver. 16. See 1 Sam. 16. Job 20.17.

V. 16. {over the sea} That is, towards the sea, as before, over the river, and over the land. Chap. 8.6. & 10.13.

{midst of the sea} Not precisely in the midst, as the center is in the circle, but so as the sea should be on each side them.

V. 17. {I will harden} See Annot. on Exod. 4.21.

{get me honour} See Annot. on Chap. 9.16.

V. 19. {The Angel of God} That is, the Lord himself, Chap. 13.21. to wit, the second person in Trinity, the angel of the covenant, Exod. 23.20,22.

{removed} That is, removed the pillar, which was a sign of his especial presence, which till now went before them, but now came behind them, that it might be between them, and their enemies.

V. 20. {Darkness to them, but} The cloud showed light to the Israelites, but to the Egyptians it was darkness, so that their two hosts could not join together: it usually went before the camp, now it came behind, and betwixt the armies of the Hebrews and Egyptians, showing light to the one, and being black and dark to the other. See Isai. 8.14. 2 Cor. 4.3.

{divided} So far asunder, that there was way enough for so many hundred thousand to pass through in one night, which required a great breadth: some think every tribe had his proper path. So Epiphan. haeres. 46.

V. 22. {upon dry ground} From so great fear as before made them cry out unto the Lord, ver. 10. they are come now to so much faith, as made them boldly to pass through high walls of water, Heb. 11.29. This passage is applied (by the apostle) as a representation of baptism, 1 Cor. 10.2. which it may be likened in divers respects: as first, that baptism by water is a means of safety to Christians, so was this unto the Israelites. Secondly, that their going in the channel (the waters on each hand) was as being in the grave, and we are said to be buried with Christ by baptism, Rom. 6.4. Thirdly, their coming safe to the shore, was as resurrection after burial; so to such as are baptized by immersion or dipping in the water by baptism, the arising out of it, has the same resemblance; though that manner of baptizing, is not necessary, as some would enforce from the signification of the word, for the contrary appears, Mark 7.4. Fourthly, some expositors upon 1 Cor. 10.2. say, (though but by conjecture) that as they passed through the sea, some drops of the raised waters were sprinkled upon them, and some from the cloud that was above them; but if that were not so, the cloud, preserving them from the scorching heat, signifying security from the burning indignation of Almighty God; into which baptism if inward as well as outward, is an especial protection, Mark 16.16. and it is to be noted, that then when Christ was baptized, the proclamation of his well-pleasing acceptance was made from heaven, Mat. 3. last, wherein is the safety of all the baptized who put their affiance in him. Lastly, the universality of baptism through sexes, all ages and sorts of persons, is represented by this passage through the sea, in that (as the apostle says) they were all baptized in the cloud, and in the sea, for both sexes, women as well as men, children as well as those that were of ripe years, Gentile proselytes (a mixed multitude, Exod. 12.38.) as well as Jews, were under the cloud, and passed through the sea.

V. 14. {In the morning watch} The night was kept with divers watches, sometimes more, sometimes fewer, but usually one watch was from evening to midnight, another from thence to cock-crowing, and the third from that to the dawning of the day, this is thought to be about the three last hours of the night.

{the Lord looked} This looking was not a bare beholding, but such a one as troubled the Egyptians, and it was some evidence of divine power and indignation, whereby he might be known, as a man by his looks, and whereby he appeared terrible unto them, as Psal. 77.18.

V. 25. {That they drave them heavily} Or, Made them to go heavily.

V. 26. {Over the sea} Or, Toward the sea. as v. 16.

V. 27. {Returned to his strength} For division is a weakening of anything, and now the sea was bound and had no strength to wave, and swell and flow, as before it had: but God let it loose again, and it was vigorous and violent as before.

{overthrew the Egyptians dead} The Lord by the water saved his people, and by the water drowned his enemies. The same thing shall work contrary effects, thereafter as God shall please to employ it; and be the operation never so natural, God can suspend it, or move it, which way he thinks good, either for good or for hurt. See Dan. 3.27.

V. 30. {Saw the Egyptians} See ver. 13.

V. 31. {Great work} Heb. hand.

{and his servant Moses} That is, the doctrine which he taught them, and the message which he told them, (in the name of the Lord) they believed, as if the Lord himself had spoken to them. See Chap. 19.9.

CHAPTER 15

Verse 1. {Then sang} Or shall, or will sing, (according to the grammatical construction) which may imply, that as Moses sang then, when the Israelites were delivered, and the Egyptians destroyed; so the memorial of this mercy and judgment should be kept up for the celebration of the glory of God in future times. Here is the first mention we find of singing in the Scriptures, yet it is not like there was no singing in the world before this time, nor that the patriarchs of precedent ages praised not God in singing unto him; for many things were done which are not recorded in the Scriptures: as (no doubt) the fathers before the flood kept a weekly Sabbath, for it was ordained at the beginning of the world, upon such grounds, as concerned them as much as any of their successors, yet we read not of the practice of the Sabbath's observation, until Exod. 16.

{Moses and the children of Israel} The song composed by Moses, and garnished with many pathetic and rhetorical expressions, might be sociably sung by himself and the people; who (if they had not a competent number of copies of it, to read it) might have it repeated by parts unto them, so that they might sing it all together, (as the manner is in many churches of the Christians) or he himself might sing it for himself and them, as the prayers of a public minister in the public execution of his office, are the prayers of the people (though he only speaks) while he does it for them, as well as for himself, and with their consent.

{this song unto the Lord} Wherein they give him the whole glory of his own victory, magnifying his justice upon Pharaoh and the Egyptians, and his mercy on his own people.

V. 2. {My God} The original word signifies a strong and powerful God, and very fitly is he here noted by that name, where his powerful prevailing over the proud and mighty tyrant, is illustriously set forth.

{an habitation} A tabernacle to entertain his presence with worship due unto him.

V. 3. {A man of war} The word Ish, here used for man, is sometimes used to signify some eminence; as a man of words, Exod. 4.10. is put for an eloquent man; a man of arm, for a mighty man, Job 22.8. So a man of war, 1 Sam. 17.33. for a famous warrior, and God is so a man of war, as to be a master of war, swaying the success of it to which side he pleases, as in the battle betwixt the Israelites and the Amalekites, Exod. 17.11.

{the LORD} Jehovah is his name. See Annot. on Chap. 3.14,15.

V. 4. {Red Sea} In the Hebrew it is called Suph, that is, the sedgy sea, ordinarily it is translated the red sea; and by the Greek, the sea Erythraeum, from a king called Erythrus, buried by the shore of that sea. See on chap. 10.19.

V. 5. {As a stone} Or, as lead, ver. 10. The weight of their sin, and of God's wrath sunk their dead bodies down into the sea, with more than ordinary pressure, as their presumption was extraordinary high and daring; the wicked are designed to deep destruction, whereby they violently descend as a stone cast into the water, which is too weak to bear the weight of it, Neh. 9.11. Jer. 41.63,64. Rev. 18.21.

V. 7. {Against thee} Such is the league between God and his people that what is done against them, he accounts as done against himself, Act. 9.4.

{As stubble} That is, not for the particular manner of the destruction; (for stubble is consumed with heat of fire, these were overwhelmed in the water) but for the speediness, certainty and unrecoverableness of their overthrow; as the prophet Isaiah threatens, Isai. 5.24. Isai. 47.14.

V. 8. {With the blast of thy nostrils} Nostrils, and other parts of man, are ascribed to God, for the capacity of man, and by this we are to note the vigor of the Almighty Spirit, who can (with as much ease, as man makes his breath pass through his nostrils) overthrow the mightiest power of the wicked. See Job 4.9. 2 Thess. 2.8. And if we take the words in a more particular sense, the wind may be called the breath of God's nostrils, for that only comes from him: and as a wind divided the waves of the sea, and made them to stand like walls on each side, for a passage to his people, Chap. 14.21. So a wind might blow down those water walls upon the Egyptians to overwhelm them.

{congealed} That is, hardened, either because the waters stood like confirmed walls, or the muddy part (under their feet that walked through it) was thickened and confirmed like a solid floor.

{heart of the sea} Or, depth of the sea, Jon. 2.3.

V. 11. {Amongst the gods} Or, mighty ones. So the Scripture sometimes calls the mighty men of the world, especially judges and magistrates; as Exod. 22.28.

{glorious in holiness} Holiness is the glory of the Creator, therefore the seraphims glorify him, in trebling the acclamation of holiness, Isa. 6.3. And where we are taught to pray for the glorifying of his name, we must say, hallowed be thy Name; that is, let it be declared, and believed to be holy; and the apostle links holiness and honor together, 1 Thess. 4.4. The more unreasonable then is their irreligion, who make holiness the mark of their malignant contumelies, and do what they can to turn the greatest glory into shame.

{fearful in praises} Who ought for his great and dreadful execution of judgment to be praised, and when we praise him we may fear, because we cannot sufficiently praise him; yea so far should we be from presuming on God for any of his acts and attributes, that all of them, even his mercy should affect us with an awful fear, and religious reverence; for this, see Psal. 2.11. & 130.4. Isa. 6.5. Jer. 33.9. Psal. 130.4.

V. 12. {the earth swallowed them} The earth is (sometimes) taken for the globe which is made up of earth and sea, and distinguished from the heaven, the upper part of the world, and so by a synecdoche, the earth may be said to swallow them, though the sea drowned them; or they may be said to have been swallowed up in the earth, because the ground which was solid to the Israelites was soft to them, and they sunk into it, like a stone, or lead, into mire, verse 5,10. See annotations on verse 5. And it may be when they were found dead on the shore, Chapter 14. verse 30. they were buried in a pit to prevent the corruption of the air.

V. 13. {thy holy habitation} That is, the promised land, the land of Canaan, inhabited by the holy patriarchs, especially the city of Jerusalem, and there the temple principally which God intended it should be built, in which he promised to dwell, that is, to afford his special presence, 1 Kings 9. verse 3. Psalm 48.1,2. and 76.2. and 135.21.

V. 15. {the mighty men of Moab} See this prophecy accomplished, Num. 22.3. of Canaan see Josh. 2.9. & 5.1. Hab. 3.6.

V. 16. {pass over} Not over the Red Sea, for they had passed that already, but into Canaan, as the next verse shows.

V. 17. {mountain of thine inheritance} Deut. 3.25. Mount Sion, where Moses (by the spirit of prophecy) foresaw the temple should be built, and where God promised his abode, as in the place of a perpetual inheritance and habitation. See on verse 13. 1 Kings 9.3. This was about four hundred and eighty years after the people's departure out of Egypt.

{hast made thee} After the manner (usual in prophecies) viz. which is to express future things by the preter tense, he says, thou hast made thee, for thou shalt make: such an expression imports certainty and assurance. See Rev. 18.2. 10.11.

V. 18. {for ever and ever} The word holam, here used, when it comes single, signifies (many times) a long time not limited in words, though limited in decree and providence to a certain period; when with the word gnaed, which signifies beyond, as here, it signifies an absolute and everlasting eternity, Psal. 146.10.

V. 20. {Miriam} So is she called, both in the Hebrew, and Chaldean tongue; the Vulgar Latin turns it Maria, and so with reference to the Virgin Mary: the etymology of some Hebrews will please the Romanists, who say, Mar, signifies lady, and Iam, the sea; but the right derivation of it is from Marar, which signifies bitter; because about the time of her birth, the bitter affliction of the Israelites began to break forth.

V. 20. {the prophetess} By whom the Lord spoke: They who vilify the female sex, especially with reference to religion, may observe that in point of holy prophecy, male and female are all one in God as in Christ, Gal. 3.28. Judg. 4.4. 2 Kings 22.14. Luke 2.36. Acts 21.9.

{the sister of Aaron} And of Moses, yet she is called the sister of Aaron rather than of Moses, because she was Aaron's sister before she was his sister, being elder than either of them; and because Moses was long absent from her, (when Aaron continued with her) and so she was longer, and more generally known by the name of Aaron's sister, than the sister of Moses: these three were the principal conductors of the people out of Egypt into Canaan, Mic. 6.4.

{timbrel} Psalm 68.25. 2 Sam. 6.5. That is, a little drum, tabor, or tabret; the Hebrew word Toph, comes from a word signifying to strike; some of them had little bells hanging within them, which when the skin of the tabret was stricken, returned a musical sound.

{and with dances} Or, flutes, signifying their great joy: which custom the Jews observed in great solemnities, Judg. 11.34. 1 Sam. 18.6. But it ought not to be a cloak to cover our wanton dances; for this dancing was a religious and outward expressing of their inward rejoicing, and glorying in God: besides, it was not a mixed dancing of men and women, but the women danced by themselves, as the manner was, Judg. 21.21.

V. 21. {Miriam answered them} As some think alternately, or by turns with the men; or that the women repeated those words, Sing ye to the Lord, &c. as the close or burden of the song, as Psalm 136. for his mercy endureth for ever, which comes in at the end of every verse; and the burden of this song might be the words of the first verse, repeated by Miriam in this verse; or (being a prophetess) she might sing another song like unto it.

V. 22. {of Shur} A part of the great wilderness, having the particular name of Shur, the same is called Eth, Num. 33.7. and Etham, Chap. 13.20. and is said to be a desert tract of ground bordering on both parts of the Red Sea, in respect of which extent Shur might be a part of narrower or shorter compass.

{Marah} Or, bitternesse. What name soever the place had before, for the bitterness of it, now Moses gave it this name, answerable to the nature of it; that the Israelites might not be too much puffed up with their prevailing over the Egyptians, God mingles his favors with afflictions; after their joyful melody of songs and instruments of music, they are exercised first, with thirst, and then their thirst is tortured with bitter water.

V. 24. {murmured against Moses} Magistrates are not to be envied for the honor of their places, but to be pitied rather for the burden of their cares, and fears, and dangers; and the many clamors, which multitudes of people are ready to raise against them, when anything goes not well with them. See Chap. 16.2. & 17.3. Num. 24.22.

V. 25. {And he cried} See Annot. on Chap. 17.4.

{a tree} Which might have a natural sweetness in it, as that wood which the Greeks call Glycyrrize, (we, licorice) that is, sweet-wood, which might be sweet enough to give a good relish to a particular draught, but that the casting of it into the main water, it turned it wholly into a more pleasing temper, was not natural, but miraculous, which God could have done, without any external sign, but for man's dullness, and to make a deeper impression upon his apprehension, he puts forth his power by sensible instruments (in themselves) altogether impotent to produce such great effects, in any hand but his own. See the like miracle 2 King. 2.20. and 4.41.

{a statute and ordinance} What this was is not set down, but it appears, that God gave them some ordinances, before the solemn publication of his law at Sinai; or the statute summarily may be that in the next verse.

V. 26. {keep all his Statutes} Deut. 28.1.

{none of these diseases} Deut. 7.15. Sincere and sound obedience is wholesome, both food and physic, as well for the body, as the soul; for it either prevents diseases, or removes them; so godliness has not only the promise of this life, but the performance of good things in this life, besides the promise and assurance of that to come, 1 Tim. 4.8. Prov. 4.22. Psal. 103.3.

{that healeth thee} As the Lord can heal the waters, and make them of bitter, to become sweet, so he can heal their persons, by keeping them from diseases, and recovering them out of them, and this, both for the disease of the soul, Psal. 41.4. and of the body, Matth. 9.26.

V. 27. {And they came} Num. 33.9.

{palm trees} Or, date trees. These trees shoot up into a great height, and bring forth a sweet fruit: of this tree they have anciently taken ensigns of victory, and to that the Spirit alludes, Rev. 7.9. These twelve wells, and seventy palm-trees, some compare, first, to the twelve patriarchs, and seventy persons that went into Egypt: and then to the twelve apostles, and seventy disciples; but that is no interpretation, nor instruction of the text, but a mere allusion only.

CHAPTER 16

Verse 1. {Wilderness of} Not immediately from Elim, (the next place before mentioned) for here was the eighth station, and the seventh is omitted, because there is no memorable matter observed of it.

{Sin} Sin is the common name of the whole space of the desert, from Elim to Mount Sinai; yet here it is particularly taken for that part of it, where the Israelites had their eighth mansion, or pitching of their tents: and it was called Sin, (as some conceive) from a city of Egypt of that name, Ezek. 30.16. The desert of Zin, Num. 20.1. is not this desert, but another called sometimes Kadesh, towards which, this part of the wilderness coasted.

{fifteenth} In respect of the second month, it was the fifteenth day, but the thirtieth from their departure out of Egypt.

V. 2. {the whole Congregation} Gen. 19.4. Exod. 17.23. The greater part are commonly the worse, and therefore the consent of a multitude, is no good argument of a good cause; we must go by rule then, and not by example; or if by example, rather by example of the best, than of the most, and then also our imitation must be with the limitation of the apostle 1 Cor. 11.1.

{murmured} Having now spent their provision of unleavened dough, which they brought out of Egypt. See Annot. on Exod. 15.24.

V. 3. {we had died} Famine is an affliction more bitter than death: for it is a dying by degrees, a lingering torment, in respect whereof a speedy death from the hand of God, is desired as a favor. But their impatience was above their pressure, and God did but make them fast, to give himself occasion to furnish them with a miraculous feast.

{flesh pots} How carnally minded were these murmurers, who had rather be Pharaoh's slaves for victuals, than God's free men, notwithstanding his power as well to feed them, as to free them? and how falsely do they commend their precedent, to aggravate their present condition? for it is not like, that there was either so much liberality exercised towards them, or so much liberty given unto them, as to have so full a diet as they spoke of; or so much leisure to sit by the flesh pots, as they say.

{to kill this whole assembly with hunger} Because their former store was much what spent, and no supply appeared for the future: the charge is very heinous, and injurious; but it is usual for men in anger, to make little scruple of the greatest slander.

V. 4. {rain bread from heaven} That is, a grain made by God immediately in the air, whereof (being pounded) they might make cakes, Numb. 11.8. their murmurings deserved to be punished in hell; yet God is pleased to satiate them with food from heaven; so should we endeavor to overcome others' evil with good, Rom. 12.20,21. Psalm 78.24,25. & 105.40.

{a certain rate every day} Hebr. the portion of a day in his day: as their daily bread, that they might day by day, exercise their faith in God's providence for their provision, as Matth. 6.11. Prov. 30.8.

{prove them} Chap. 15. ver. 25. Deut. 8.2. That is, try them, or make them known, not to himself, who knew them well enough before (without any experimental trial of them) but to themselves and others, whether afflictions, or favors, will work them to obedience, and so discover their contumacy, if neither of these ways prevail with them. Chap. ver. 25. & Deut. 8.2.

V. 5. {twice as much} On the sixth day their allowance was doubled, that the seventh day (being the Sabbath) might be the better hallowed by their ceasing from their labor of gathering, grinding, or dressing of it (so far as the day before it might be prepared) leaving them a liberty, for more active and uninterrupted devotion on that day, ordained for rest; but not for rest only, (for such a Sabbath the cattle might and did keep) but for rest, with reference to religion, and for furtherance, and fitting of the soul for sacred communion with God, in the duties of devotion.

V. 6. {at even} At even they had quails, and in the morning manna, verse 13. By this miraculous supply, it will be manifest (as Moses and Aaron might well say unto them) we have not deluded you, in drawing you out of Egypt, but that God has delivered you, and will sustain you without ordinary means, where ordinary fails.

V. 17. {murmurings against the LORD} Verse 2. They are said to murmur against the Lord, Moses and Aaron here, as they are said to believe the Lord and his servant Moses, Chap. 14. verse 31. because the Lord spoke by Moses and Aaron, and they murmured against the Lord, by their murmurings against Moses and Aaron, because they guided the people, as God guided them by the pillar of a cloud and of fire, Exod. 12.21,22. So he that contemns God's ministers, and the magistrate is God's minister, Rom. 13.4. (Moses as well as Aaron) contemns God himself, 1 Sam. 8.7. Numb. 16.11. Luke 10.16. Rom. 13.2.

V. 8. {not against us, but} That is, not only, or not so much against us, as against the Lord: or rather against the Lord, than against us, for the reason of the precedent annotation: the like phrase and sense has the prophet, Hos. 6.6. See on Gen. 32.28.

{Heareth your murmurings} Verse 9.12.

V. 9. {before the LORD} That is, before the miraculous cloud, which was the sign of God's special presence; for as yet the tabernacle was not set up: before which time (notwithstanding) some conceive, there was a public place of solemn worship; but when and where it was erected, or by what authority, or by whom and how it was employed, is not delivered in the Scripture.

V. 10. {glory of the LORD} God put an extraordinary glory upon the cloud, which might affect the people with more fear and reverence of his presence. See Ezek. 20.8. Matth. 17.6. Rev. 1.16,17.

V. 11. {spake unto Moses} Who haply made a nearer approach to the cloud, than Aaron and the people did.

V. 12. {at even shall ye eat flesh} The Lord complains of their murmurings, and presently promises supply of food, but that was not a reward of their wickedness, but for ratification of his promise, and to convince them of infidelity, and mistrust of him; as if he either could not, or would not make due provision for them.

{and in the morning} The bread and the flesh came not both at one time, but the one at evening, the other in the morning; as they came, so they might be eaten severally; (as some conceive) the quails without bread and the bread without quails: for as the provision came in an extraordinary manner, so it might have an extraordinary temper, or qualification, to be both wholesome and pleasant of itself, without any thing else, to relish or season it: or though they came in at several parts of the day, they might be jointly used in their daily refections.

V. 13. {at even the Quails} Num. 11.31. They flew in the day over the sea, and by night came they to their journey's end, (the camp of the Israelites) being furthered in their flight by the wings of the wind, Psal. 78.26,27.

{in the morning the dew} It came down (as some conceive) like an airy dew, and when it was come down it was thickened and hardened into a small round grain, verse 14. but Num. 11.9. it seems that the dew and manna were two distinct things, both when they were together, (for when the dew fell, the manna fell upon it, Num. 11.9.) and when they were parted, as ver. 14.

V. 14. {the dew that lay} Num. 11.7. Psal. 78.24.

V. 15. {it is Man, or Manna} Or, what is this, or it is a portion; the word Manna, is one of those words which are received without change in several languages; as Amen, Selah, Hallelujah: Some think that Man, (according to the Egyptian tongue) is put for Mah, in the Hebrew, signifying who, and sometimes what; others take it to be a Chaldee or Arabic word, of the same signification; but at this time that dialect was not known to the Israelites, some rather think it is a Syriac word; but the most proper derivation of the word is from the Hebrew, Mannah, or Minnah, which is to prepare; so it is a portion, prepared by God, so that they might presently eat of it, though they might grind or pound, or bake, or boil it also. The manna of the apothecaries, is a Syriac dew; but this differs from this manna of the Israelites many ways, especially in that the Syriac manna will not melt with the sun, nor putrefy in the night; nor is it hard, nor fit for food, but for physic only: in all which particulars, the Hebrew manna was contrary to that.

{they wist not what it was} Though they called it a prepared portion, they were not yet acquainted with the proper nature and use of it.

{This is the bread} Joh. 6.31. 1 Cor. 10.3.

V. 16. {Omer} An omer, verse 36. is said to be the tenth part of an ephah; and an ephah is about ten pottles; or as some say, seven gallons and a half, and near the measure of our English bushel; some conceive the omer to contain three pints and an half, some a pottle; some rate it by the proportion of forty-three hen's eggs, and a fifth part: which way soever it be taken, it is enough for the strongest man, and the hottest ordinary stomach: Wherein God's bounty may be observed, see on 1 King. 4.22.

V. 18. {he that gathered much} As in reaping, so in gathering of manna, some are quicker and do more than others, in the same time. But the gathering being laid on an heap (whether greater for each tribe, or lesser for several families) the distribution was so made, that an omer was allowed to each person; and though any had gathered more, he was to have no more than that measure for himself, and they that gathered less, had their part made even with the rest: to this the apostle alludes, 2 Cor. 8.15. In this portion of manna, it is probable the sucking children had no part, their mother's milk was their portion.

{every man according to his eating} To the eating of his family; that is, every master of a family according to the proportion of his number, or household. Exod. 12.4.

V. 19. {Let no man leave} What if one could not eat an omer? Answer, As the meat was miraculous, so might be the capacity, and concoction of men's stomachs; or if (as the people were of different statures, and tempers) that which was competent for greatest men, and hottest stomachs, were too much for such as were less grown, or less hungry, then the overplus at night, might be cast into the fire, as the remainders of the paschal lamb, Exod. 12.10. and of the priests' portion of flesh and bread, Exod. 29.34.

V. 20. {bred worms and stank} This came not by the nature of manna, which would have kept without corruption on that day, as well as on the Sabbath, but by a miraculous power, causing it to putrefy, for the conversion, or punishment of the incredulous, and to show that distrust in God's providence, or contempt of his ordinance, are as offensive unto God, as it can be to a man, to eat corrupted meat, stinking or crawling with worms.

V. 21. {it melted} That is, went away as a dew, that it might not remain either to corrupt on the earth, or by treading on, to come into contempt.

V. 22. {twice so much} Which proportion should serve for the Sabbath, and the day before.

{told Moses} Not knowing, as yet, why the proportion on the sixth day was doubled, but Moses presently tells them the reason in the next verse.

V. 23. {To morrow is the rest} The solemn sanctification of the Sabbath, was ordained by God at the beginning of the world. See annotation on Gen. 2.3. but it is like it was intermitted by the bondage of the Israelites in Egypt. See on Chapter 5. v. 4. and 15.1.

{so that which ye will bake} As they gathered the portion for the Sabbath the day before, so they dressed it the day before: that which might be done on the eve of the Sabbath, must not be left to be done on the Sabbath day, that there might be no occasion to hinder holy duties required for the sanctification thereof. See Chapter 35.3.

V. 24. {it did not stink} That which they laid up on the sixth day, to serve for the seventh, did not corrupt, because it was done according to God's command. Obedience is a sweet thing, it sweetens the persons and actions of men to God, Gen. 8.21. 2 Cor. 2.15. and the creatures to man, Prov. 15.16.

V. 25. {not find it} They did not find it, because it fell not on the Sabbath day, for God would not have them to have occasion to go out to labor for it on the Sabbath day, that they might be the more free to sanctify the whole day, by such religious duties as he required of them.

{let no man go out of his place} This was not an absolute prohibition of all local motion on the Sabbath day, (though some Jews in after ages took it so, and therefore in what place and state soever the Sabbath took them, would not upon any occasion move or change, or divert from it till the day was done) for they might go out of their tents, to the place of public worship (whether tabernacle, temple, or synagogue) on the Sabbath day, for it was to be sanctified with a solemn assembly, Lev. 23.3. and the people were to come out of their private tents, to make up that assembly at the tabernacle (which stood without the camp, Exod. 33.7.) this might be the Sabbath day's journey, Acts 1.12. the prohibition then is concerning servile works, and such motions, as gave impediment to the due observation of the religious rest on the Sabbath, and in particular it forbade going out on the Sabbath to gather manna.

V. 31. {Like Coriander seed} Not in color, but in form and figure, for the color of it was like the color of bdellium, Num. 11.7. which is white as crystal; the color of bdellium, some say (somewhat inclines to yellow, so is not coriander seed, for that (though it be not black) is of a darker color inclining to brown.

{and the taste of it was like to wafer made with honey} Unbaked or undressed, it was like unto sweet wafers, but when it was dressed it tasted like fresh oil, Numb. 11.8. yet it might be this manna here might differ in taste from that in Numbers, but both serve to confute the apocryphal conceit of the author of the Book of Wisdom, Chap. 16.20,21. viz. that manna was that in taste, which every man delighted in; for in both places the taste is specified and restrained; and if it was that which every one liked, how came it to be so disliked as it was? Num. 11.6.

V. 33. {a pot} Heb. 9.4. Here is an anticipation in story. See on ver. 34.

V. 34. {before the Testimony} That is, the ark of the covenant, afterwards set up, when the Israelites encamped at Mount Sinai, but here mentioned for conclusion of the story concerning manna; it was called the testimony, because therein were the tables of the law, Deut. 10.5. which was the testimony, or witness of the covenant betwixt God and his people, and would testify against them, if they transgressed against him; and in the same ark, Aaron's rod and the pot of manna, kept testimony, or evidence of God's power and favor: yet some conceive they had some tent, tabernacle, or place of public worship, before that curious piece of work (whose description is afterwards exactly delivered) was erected.

V. 35. {forty years} Which were at an end on the morrow after they came into the land of Canaan, and had eaten of the old corn of the land, Josh. 5.12. that is, of the provision remaining of the former years there: where we see God will not supply men with miraculous means, when ordinary means is afforded unto them. This manna, Psal. 78.25. is called in the Hebrew, the food, or bread of the mighty, usually translated, Angels food; not that angels eat any food at all, unless when they take an human shape, as Gen. 18.8. for they are spiritual substances, without bodies; but as some conceive, because it had a virtue to nourish above ordinary food; and so (if sin hindered not) would draw out a man's life, rather to an angelical, than an human duration, or it might be called the food of angels, because it came from the habitation of angels; or because it was made by the ministry of angels; or for that, if the angels were to be nourished as men are, they need not any more dainty diet: so it is compounded in the name of angels, his eloquence is, 1 Cor. 13.1. where a tongue is attributed to them, not by way of position, but of supposition: but it is without doubt, that our Savior makes it a type of himself, Joh. 6.33. and so does the apostle, 1 Cor. 10.3.

V. 36. {Ephah} See Annot. on verse 16. of this chapter.

CHAPTER 17

Verse 1. {Pitched in Rephidim} Moses names not every place where the people of Israel encamped; but only those places where some notable thing was done, or happened to them. See Num. 33.12,13.

V. 2. {did chide with Moses} Num. 20.4.

{tempt the LORD} By requiring a miraculous evidence of his presence among you, ver. 7. as if you had said, Why distrust you God? Why look you not for succor of him, without murmuring against us? this is to tempt him to wrath to your own ruin.

V. 3. {for water} Heb. at the waters.

{Murmured} See on Chap. 16. v. 24.

V. 4. {cried unto the LORD} When the people murmur for meat or drink, Moses betakes him to the Lord; for the belly has no ears, and a rude multitude are as like to be provoked, as pacified with words; but the godly may always have recourse unto God, and find acceptance with him; and he that can still the noise of the waters of the sea, can still the tumult of the sea, Psal. 65.7.

{to stone me} How madly do the common people, sometimes mutiny against their most godly governors? there is great cause to pity and pray for those who are set over a multitude, since it is difficult to please them, and to displease them dangerous; but no cause to think the worse of them, because their rage is rash and irreligious. See the like 1 Sam. 30.6.

V. 5. {take with thee the Elders} Not all the people who by their murmuring against God, and fury against Moses, were unworthy to see the miracle; but the elders, who were not so wicked, and would be sufficient witnesses of what was done.

{wherewith thou smotest the river} Chap. 7. verse 20. The river Nilus by the hand of Aaron: some understand by the river, the Red Sea, because (as some hold) it is rather narrow like a river, than broad like the ocean: and it is true he used the rod, and it is like the selfsame rod to both; but the sea is very rarely called a river.

V. 6. {Behold, I will} Numb. 20.9. Psal. 78.15,41. 1 Cor. 10.4. Wisd. 11.4.

{water was fetched out of the Rock} This miracle was wrought twice; the first time, the first year of the people's journeying; and the second, many years afterwards, to wit, in or about the beginning of their fortieth year, and thirty-ninth mansion, or station, Num. 20. Some think both miracles are one and the same, because Num. 20.5. the people (in their murmuring expostulations) say, Wherefore have you made us to come out of Egypt? now in forty years' time, they conceive, that all that generation (which came out of Egypt) were destroyed for their murmurings: so that such as were alive (except Aaron, Moses and Caleb) could not say, they were brought out of Egypt; but if we look upon Numbers 14. verse 29. it will appear, that many more might be then alive, since the commination is there made against those, who at their first numbering were twenty years old and upward: besides which, there were very many under twenty, of whom many were alive, at this latter miraculous issuing of water out of the rock; and the sons of those that were dead, might in their murmurings speak, as in their fathers' names and persons: this water issuing out of the rock, is spiritually applied to Christ, 1 Cor. 10.4. whereunto add, Joh. 4.13,14.

V. 7. {Massah} That is, temptation.

{Meribah} That is, chiding, or strife; there was another Meribah, or, chiding and murmuring, Numb. 20.13.

{is the Lord among us} Impatience under pressures, provokes God by distrust of his promise, reproach of his providence, and denial of his presence: all this implied in this passionate and discontented demand, which (in effect) is a renunciation of all religion at once, even to the denial of the deity of God; for if he be not everywhere present, he is nowhere; no God: if there be not a divine omnipresence, there is not a divine essence. Their words may (notwithstanding) be mollified with a more gentle construction; and they may be said, to question God's presence but in relation to his providence, in providing for them, their extreme thirst felt the want of this, and that might occasion the questioning or doubting of that; but excess of passion, keeps no bounds of moderation in better men, than most of this mixed and tumultuating multitude were. See Jonah 4.9.

V. 8. {Amalek} (Deut. 25.17.) That is, that Amalekites who were the posterity of Esau, by Duke Amalek, his grandchild, Gen. 36.16. and the heirs of his hatred against the Israelites, the offspring of his brother Jacob; with remembrance and emulation (as it is like) for the old quarrel of the birthright, and blessing gotten by Jacob from Esau.

V. 9. {unto Joshua, Choose us out} Moses was a prince unto the people, and Joshua (as a lord general) managed the military matters.

{rod of God} Chap. 4.20.

V. 11. {held up his hand} With the rod in it; the lifting up of the hand, is rather a natural, than an instituted gesture in prayer; and though outward gestures of themselves be not acceptable to God, yet such gestures of devotion (such as are warrantable by the word) he both allows of, and will accept of, when they are moved and quickened by the fervency of affection within: this lifting up of the hands toward heaven showed, that to God there he directed his prayer, and from thence hoped for help, to prevail against the enemies. See Psal. 56.9. 121.1. 141.2. Isa. 1.15. Jam. 5.16. Psal. 24.2. Esa. 11.5. Jam. 5.16. Psalm 56.9.

{let down his hand} When his devotion fainted, the Israelites' hands were enfeebled; where we see, how dangerous a thing it is to faint in prayer; and how powerful prayer is, against the power of warlike enemies.

V. 12. {and Hur} Who is thought to be the brother-in-law of Aaron and Moses, by the marriage of their sister Miriam; or if not so, an associate with Aaron, for the government of the people in the absence of Moses. See Chap. 24.14. 1 Chron. 2.19,20.

{so his hands were steady} It is like he held up first one hand, with the rod in it, and that weary, he used the other; and when both were weary, and his whole body also, with long standing, a stone was set under him; and his hands held up on each side, and so having that ease and assistance, his devotion might hold out with more vigor, and the people seeing the miraculous rod, still held up on the top of the hill, might take more courage in the battle below.

V. 14. {Write this for a memorial in a book} In the chronicles or annals of the time, that the wickedness of Amalek, in assaulting God's people, may be remembered for revenge, until they be all rooted out: here is the first mention of writing of a book; there might for all that be writing of books before Moses his time, as of Enoch's prophecy mentioned, Jude 16. which some cite as a written volume, yet the apostle might have that he cites in Enoch's name, out of some other later book, which now is not extant; or by the spirit of revelation, which discovers things past, as well as to come, as the history of the creation shows. See Chap. 34.27. Exod. 34.27.

{the remembrance of Amalek} Deut. 25.19. 1 Sam. 15. Not that it should never be remembered, that there was such a man, or not such a people (as appears by the precedent note) but that their houses, castles, and other memorials of their greatness and honor should be demolished, razed and ruined, and they either not remembered at all, or not without detestation and disgrace; which is worse than a mere oblivion, or silent forgetfulness.

V. 15. {Jehovah-Nissi} That is, the Lord is my Banner, as he declares, by holding up his rod in his hand, protesting thereby, that he and the Israelites (under his colors, and in arms for his cause) expected, and obtained good success, by the favor and power of the Lord of hosts, see Judg. 6.24. Jer. 23.6,8. & 33.16. Ezek. 48.35. See also Psal. 20.5. & 60.4.

V. 16. {Because the Lord hath sworn} Heb. the hand upon the throne. By which may be meant, either that Amalek presumptuously endeavored to make an assault upon the throne of God, in setting upon his people to ruin them; in whose deliverance and defense, God had engaged the glory of his throne, and the power of his scepter in a perpetual war against Amalek: or that Moses had taken a solemn oath (as it were laying his hand upon God's throne) for asseveration and assurance, that he and the people will have an unreconcilable war with the posterity of Amalek.

CHAPTER 18

Verse 1. {Priest of Midian} See on Chap. 2.16. & Gen. 41.45.

V. 2. {sent her back} It seems by this place, he sent her back (for a time) to her father, and it is like at that time when she was so impatient of the circumcision of her son, Chap. 4.25. that she might not (through fear or grief, for his dangerous opposition to Pharaoh) either withdraw him from his duty, or (by her discontent and murmuring) make him less cheerful in performance thereof.

V. 3. {Gershom} See on Cha. 2.22.

V. 4. {Eliezer} That is, my God is an help.

V. 5. {mount of God} That is, Horeb, so called, because God wrought many miracles in it. So Peter calls the mount where Christ was transfigured, the holy mount: for by Christ's presence it was holy for a time, 2 Pet. 1.18. See Annot. on Chap. 3.5.

V. 6. {And he said} By messengers sent from Jethro to Moses, for yet they were not come together, ver. 7.

V. 7. {meet} Acts 28.15.

{did obeisance} 1 King. 2.19.

{kissed} See Annot. on Gen. 29.11.

{welfare} Heb. peace. See on Gen. 37.14.

V. 8. {come upon them} Heb. found them.

V. 10. {Blessed be the Lord} By this it appears, that Jethro worshiped the true God, and therefore Moses might the rather marry his daughter; and it is like that by Moses he was further instructed in the true religion; yet his next words, ver. 11. note, either some understanding, or a weak apprehension of the true God.

V. 11. {Now I know} See Gen. 22.12. 1 King. 17.18,24. Jethro was a descendant from Abraham; who was his great-grandfather, by Midian (one of Abraham's sons by Keturah, Gen. 25.2.) from whom his progenitors received the religion of Abraham, but the further they were from the father of the faithful, the more they degenerated from the faith, and a true worship of God: and so were (by this time) tainted with idolatry: but partly by conversing with Moses his son-in-law, for forty years together, and partly by the report of the law, prodigies and miracles (which God had wrought for the deliverance of his people, by the ministry of Moses) Jethro his knowledge of the true God was much increased; so that now he knew him more clearly, and fully than before: whereupon he forsook his former false gods, and betook him to the service of the only true God, wherein it seems his posterity persevered. See on Jer. 35.2. Gen. 22.12. 1 King. 17.18,24.

{for the thing} Chap. 20.16,22. & 5.7. & 14.18.

V. 12. {before God} That is, or near in that place, or near it, where the sacrifice was offered, for part was burnt, and the rest eaten, and that (sometimes) not far from the altar. See in Exod. 5.1. Deut. 12.7. & 27.7. Psal. 116.17, &c.

V. 16. {between one and another} Heb. a man and his fellow.

V. 18. {thou wilt surely wear away} Heb. fading thou shalt fade.

{Not able} Num. 11.14. Deut. 1.9,12.

V. 19. {to Godward} Judge in hard causes, which cannot be decided, but by consulting with God.

V. 20. {teach them ordinances} He was to mediate with God both ways, as an advocate of the people to God, and as an ambassador, or interpreter, from God to the people.

V. 21. {able men} What manner of men should be chosen, to bear office. See Annot. in Gen. 47.6. Deut. 1.13. 1 Chron. 26.6.

{fear God} 2 Sam. 23.3. 2 Chron. 19.9. Neh. 2.7.

{hating covetousness} Deut. 16.19. Isa. 22.15. Prov. 28.26.

V. 22. {at all seasons} Verse 26. Esa. 16.5.

V. 23. {and God command thee so} Or if you do this, you shall fulfill the commandment of the Lord. Though he gave him good counsel, he would not have him further to follow it, than God would be pleased to approve of it, as he did, Num. 11.16,17.

V. 24. {so Moses hearkened} He did not think himself too good, to be advised by a man far inferior to himself, both in piety, prudence, and acceptation with God: But why did not so wise a man as Moses, think of such a course himself? or why did not God himself give him that advice? Answer, It may be Moses expected God's direction for some course in such affairs, and God would have him take it from Jethro for the exercise of his humility (as though he miraculously called Saul, Act. 9. he sent him to Ananias to be instructed) and withal to show him, that divine revelation does not exclude the giving, or receiving of human counsel, when it is according to the rule of reason, and prudence.

V. 25. {Moses chose able} As Moses was to ease himself, by the subordinate service of other officers: so for the choice of those officers, he had the people's assistance and consent, Deut. 1.13,14. The like election was made of the seven deacons, for the furtherance of the apostles in their function, Acts 6. verse 2,3,4. See Chap. 36.2.

V. 27. {Moses let his Father in Law depart} See on Numb. 10.29.

CHAPTER 19

Verse 1. {In the third month} Or, in the third new Moon (viz. in the month Sivan, Est. 8.6. containing part of May, and part of June) This was the twelfth station or encamping place of the Israelites in the wilderness, and here (to wit, at Sinai) they stayed almost a whole year: and hither they came about the forty-fifth day from their coming forth of Egypt, and five days after was the giving of the law, whereof one or two days of intercourse (betwixt God and Moses) might pass, and then he might receive from God the command of three days' preparation, v. 11. before the receiving of the law.

{the same day} Not the third day, as it was the third month: but the same day that the month begins, that is, in the first day of the new moon: for the Hebrews account their months by the course of the moon, and the first day of the new moon, is the first day of their month.

V. 3. {And Moses} Acts 7.38.

{and the Lord called} That is, for the Lord had called.

{house of Jacob, &c.} God called Jacob Israel, therefore the house of Jacob, and the children of Israel, signify only God's people. See on Gen. 32.28.

V. 4. {you have seen} Moses appeals to their testimony, who were eyewitnesses of God's wonders in Egypt: an argument of certainty, and assurance of any truth, when they are called to testify who were present, and had the best evidence of sense that may be, which is that of the eyes, to confirm their acknowledgment of it.

{on eagles' wings} Deut. 32.11. Esa. 63.9. Rev. 12.14. As the eagle charily carries her young ones on her wings, Deut. 32.11. not in her talons, for fear of hurting them, and lifts them up on high, above the reach of all that are adverse to her, or to her brood; so the Lord was choice and chary of his people, and carried them safe above the power of their persecutors.

V. 5. {if ye will obey me indeed} Heb. obeying ye obey. That is, carefully, constantly, and thoroughly, in thought, word, and deed: for thoughts or promises of obedience, will not serve: But as God is good indeed, so his people must be obedient indeed.

{keep my Covenant} Deut. 29.9. A covenant is an agreement betwixt two at the least, and requires mutual conditions betwixt the covenant-makers. In this covenant, the parties are God, and his people; the condition (on God's part) is to give them deliverance, and inheritance; the condition (on their part) is confidence in him, and obedience to him.

{peculiar treasure} God's people being his peculiar treasure, we must hence learn to value persons, rather by their relations to God, than secular riches, and think them very silly, who despise and vilify those (as mean and worthless) on whom God sets the highest price: and being his peculiar treasure, they should not serve any but in subordination to him. See Psal. 135.4. Mal. 3.17. Deut. 32.8,9. Esay 43.1. Jer. 10.16. Cant. 8.12.

{above all people} Deut. 10.14,15.

{for all the earth is mine} Or, though all the earth be mine; Or, The meaning may be thus; it is in my power, to make election of you for my peculiar people, for all the earth is mine: mine to choose, or refuse, as pleases myself, and all that is on the earth, even the cattell on a thousand hills, Psal. 50.10. yea and all the world is God's by the right of creation, and of perpetual preservation. But his church is his by peculiar appropriation to himself; as among this people he had his peculiar portion: For first, he had the Israelites for his nation: secondly, the Levites for his service: thirdly, the firstborn of clean creatures for sacrifice: fourthly, the Sabbath for time: fifthly, the tabernacle and temple for place: sixthly, the tithes for revenue: so to alienate any of these without his consent, is sacrilege. See on Chap. 9.29. Deut. 10.14. Psal. 24.1.

V. 6. {a Kingdom of Priests} Rev. 1.6. Or, royal Priesthood, as 1 Pet. 2.9. Royal in your overcoming the Canaanites, and ruling over them; and as priests who are sanctified to my service, and come nearer unto me, than any other of your tribes; so shall you be an holy people, and be nearer unto me, than any other nation upon earth. Psal. 148.14.

{an holy nation} For the nearer you are unto me, the holier you must be, for I will be sanctified in them that come nigh me, Lev. 10.3. This is a doctrine for the church at all times, for holinesse becometh Gods house for ever, Psal. 93.5.

V. 8. {all the people} Chap. 24.3,7. Deut. 5.17. & 26.7.

{Moses returned the words} Not that God knew not better than Moses, both what the people said, and thought: but because Moses was to be a mediator betwixt God and them: therefore he must bring their words unto him, not to instruct him concerning them, but to receive his answer to them.

V. 9. {thick cloud} 1 King. 8. 12. 2 Chron. 6. 1. This is not to be understood of the cloud mentioned, Exod. 13. 21. and 14. 19, 24. but that on Mount Sinai, v. 16. of this chapter.

V. 10. {sanctify them} That is, instruct, and enjoin the people an holy preparation of themselves, for their approach unto God: and teach them to be pure in heart, as they show themselves outwardly clean by washing, Heb. 10. 22. for without holinesse, no man shall see God, Heb. 12. 14. much less come nigh him: for iniquity is a wall of separation betwixt God and man, Isa. 59. 2.

{wash their clothes} See on Gen. 35. 2. Jos. 3. 5, 8. 7. 13.

V. 11. {third day} This day was the fiftieth day from the Passover, and from the people's departure out of Egypt: it is by the learned commonly called Pentecost, from the number of fifty, which that word signifies, on which day the law was given: in our vulgar language, it is usually termed Whitsunday.

V. 12. {go not up into the mount, or touch} Offer not by curiosity or presumption to make nearer approaches towards the majesty of God, than he permits. See 1 Sam. 6. 19. 2 Sam. 6. 7. Rom. 12. 3.

{beast or man} The beast is threatened or doomed to danger, to keep men at further distance from danger: so there is mercy in the commination, as it may be a premonition, though a severity in the execution, by stoning the offender near hand, and by darting at such as were further off.

{trumpet} In Hebrew the word is Jobel, so also, Levit. 25. 11. but in Leviticus it signifies the year of Jubilee, which gives liberty, because it was proclaimed with the sound of the trumpet; this trumpet here might be sounded by an angel, or such a sound made immediately in the air by God himself.

{soundeth long} Some strains in this sound, were thick and fast, like a quick pulse, some more deliberately drawn out, wherewith the warning of the people's approach was made.

V. 14. {sanctified the people} The Lord indeed is he who sanctifies the people; but Moses is here said to sanctify them, by showing them, and prescribing them, how to prepare themselves in a pure and holy manner to meet their God.

V. 15. {come not at your wives} But give yourselves to prayer and abstinence, that you may at this time attend only upon the Lord, 1 Cor. 7. 5. The use of the marriage bed was never noted among the legal pollutions: and indeed (being instituted in the state of innocency, Gen. 2. and honorable in all. Heb. 13. 4.) this forbearance was not prescribed, as from a thing profane, or unclean in itself: but that the mind might be more fully, and sincerely set upon the holy covenant to be made with God; and hence we learn, that the godly that they be always estranged from things unlawful, must sometimes abstain from things lawful. The Papists who apply this, to be the priests disavowing of marriage, make an inference as absurd, as if because the people must sometimes at solemn fasts, abstain from meats, therefore the clergy must eat no meat at all. See 1 Sam. 21. v. 4. Zech. 7. 3.

V. 16. {thunders} Deut. 4. 11. 1 Sam. 12. 18.

V. 18. {quaked greatly} God used these fearful signs, to show that his law should be had in very great reverence, and his majesty the more feared and adored: and if the beginning, or preface before the giving of the law, were so terrible; how terribly will be the end of the law breaking?

Psal. 68. 7, 8. Heb. 12. 21.

V. 19. {by a voice} God gave answer to Moses by plain words, and so loud, that the people might hear him speaking unto him. See v. 20. See Deut. 5. 24. 1 King. 19. 12, 13. Heb. 12. 19.

V. 20. {came down} He came down from heaven before, and showed his glory over Mount Sinai, but now he draws lower and nearer the people, viz. to the top of the hill, where he speaks with Moses, placed a little below it.

V. 21. {to gaze} 1 Sam. 6. 19. Curious prying into the secrets of God, is dangerous to man.

V. 22. {let the Priests} The priesthood of Aaron, was not yet ordained, therefore the priests here meant, are such as (under the law of nature) executed the priesthood, that is, the firstborn, or fathers of families. See on Chap. 24. 5.

{lest the LORD} Levit. 10. 2, 3. A profane priest is so far from being a gracious mediator, betwixt God and the people, (as he should be) that he is more like to draw wrath upon himself, than procure favor for them.

V. 24. {not the Priests and the people} Neither dignity, nor multitude can allow men pass the bounds that God's word prescribes.

CHAPTER 20

Verse 1. {All these words} Chap. 34. 28. Deut. 4. 13. The commandments are to be received (all of them) with an equal regard, as having all of them the same author: who if he be contemned in any one, is obeyed in none of them, Jam. 2. 10. There is so much written of the Ten Commandments in catechisms, and other treatises (of common use) that it will not be needful to make any long exposition upon them.

V. 2. {I am the Lord} Deut. 5. 6. Psal. 81. 10.

{land of Egypt} Hos. 13. 4. 1 Sam. 10. 18.

{bondage} Heb. servants.

V. 3. {None other gods} There be many gods by name, 1 Cor. 8. 5. though not by nature, Gal. 4. 8. for flatterers make great men gods, as the people did Herod, Acts 12. 22. and simple people (upon any extraordinary evidence of divine power) bestow a deity on him they see, instead of him they see not; as the barbarous people did upon Paul, Acts 28. 6. and the superstitious account them gods which are made with hands, Acts 19. 28. and some take upon them the office of God, as Antichrist, 2 Thess. 2. 4. and to some, their belly is their God, Phil. 3. 19. yea, the devil himself, 2 Cor. 4. 4. And whatsoever it is, that men love, or fear, or delight in, or trust in, or would do more for, (as voluptuaries for their pleasures, 2 Tim. 3. 4.) or but as much, as for the true God, is a false god unto them: but indeed there is but one true God, 1 Cor. 8. 6. Eph. 4. 6. even that God, who with a mighty hand, had brought the Israelites out of the bondage of Egypt: for, for others, (though they be so called) indeed they are no gods. 2 King. 19. 18.

V. 3. {before me} Deut. 5. 7. Or, with me; or, besides me. But the words before me, imply, that idolatry cannot be so secretly committed, but that it is before God's face, Psal. 44. 20, 21. And idolatry against God, being as adultery against an husband, Jam. 4. 4. what an impudence is it to commit it in his presence? See Isa. 65. 3. 5. Gen. 10. 9.

V. 4. {any graven image} Especially of God, Deut. 4. 26. See Gen. 38. 8.

{likeness} Numb. 33. 52. Deut. 4. 18.

{heaven above &c.} Whether of angels, sun, moon, or stars, or fowls of heaven; or of men, or beasts on earth; or of fishes in the sea: this enumeration is made so full, to seclude all kinds of idolatrous representation of God by the creatures; for, that there should be no image made of him, is plain (by the express caution) given by the Lord himself; Take good heed to your selves: for ye saw no maner of image, in the day that the Lord spake unto you in Horeb, Deut. 4. 15. See Isa. 44. 9, 20.

V. 5. {Thou shalt not bow} Nor serve, nor sacrifice, nor do any service to them. By this kind of gesture, all kind of lawful service and worship of the true God, is commanded in the Scripture. And in the same phrase, all honoring of idols, 1 King. 19. 18. 2 King. 17. 35. and all religious worship of the creatures, whether absolutely, or relatively; mediately, or ultimately, is condemned.

{a jealous God} God and his people, are as a man and his wife, Hos. 2. 16, 19. and if they commit adultery against him by idolatry, (that is spiritual adultery, as is said verse 3.) he will be enraged at the matter, as a jealous husband at his lascivious wife, and injurious rival, Prov. 6. 34, 35. and this should make his people chastely precise, and scrupulous against all occasions and appearances of idolatry, by which his jealousy may be provoked. Nah. 1. 2. Isa. 48. 11. Neh. 1. 2. Jos. 24. 19.

{upon the children} This does not contradict that of the prophet Ezekiel, The sonne shall not die for the iniquity of his father, Ezek. 18. 17. nor of the apostle, Every one shall bear his own burden, Gal. 6. 5. The meaning of which words are, that no son shall be damned for the sin of his father; nor any one man for the sin of another, unless by commission, or approbation, or some other way he make it his own. But for temporal punishments, there is none but (by occasion of other sins) may have their portion in them: the sin of David occasioned the slaughter of seventy thousand, 2 Sam. 24. 15. yet they (though in his conceit innocent sheep, ver. 17.) were guilty of sin, and worthy of death as well as he, and yet from him, might come the occasion of their death; as one may catch the plague of another, and yet die not by his disease, from whom he took the infection, but his own. But this is spoken chiefly of those, who continue in the sin of their parents: and though divers die, (in their minority) God foresees how bad they would be, if they lived, Psal. 58. 3. And sometimes the parents derive vengeance on their heads by imprecations upon them, as the wicked Jews wished Christ's blood, (that is, the guilt of his blood) might be on themselves, and on their children, Mat. 27. 25. And sometimes the good children of wicked parents, are temporally punished, 1 King. chap. 14. v. 12, 13. because in them, and by such means, are their parents punished; for that in them they would live and flourish, when themselves are dead.

Isa. 65. 6, 7. and Chap. 14. verse 20, 21. 1 Kings 21. 29. Job 5. 4. and Chap. 21. 19. Numb. 14. 33. 1 Sam. 15. 3. Matth. 23. 34, 35. Jer. 32. 18.

{third and fourth generation} Jer. 2. 9. Exod. 34. 7. The third and fourth generation are named, because (many times) the parents live to see their own iniquity practiced, and punished in their children's children: See on Gen. 9. 25.

{hate me} Deut. 7. 10. The loving of idols, is the hating of God, James 4. 4.

V. 6. {to thousands} Deut. 7. 9. As the visiting is of persons to the third and fourth generation, so the mercy is extended, or reaches to thousand generations: so abundant is God in his beneficence; which ought to move men to obey him of love, like sons, rather than of fear, like slaves.

V. 7. {Thou shalt not take} Levit. 19. 12. Deut. 5. 11. Matth. 5. 33.

{in vain} Needlessly, or without just and weighty occasions, or rashly without heed and reverence; or falsely, without truth.

{not hold him guiltless} In which words is a meiosis, or phrase of diminution, (wherein more is meant, than is expressed, as Mic. 6. 11. John 5. 46., the meaning is, though men make it no great fault, it may be none at all to take God's name in vain, nor take any course to punish that sin, God will not hold him guiltless that does so; but will deal with him, as with a guilty person, as guilty of an high contempt of his glory, which he will not suffer to pass unpunished. See Levit. 20. v. 4, 5. 1 Sam. 5. 6, 9. and Chap. 6. 19.

V. 8. {remember} Both for the time past, the institution of the Sabbath in memorial of the creation of the world; and for the time to come, remember so to forecast your affairs, that no employment may interpose to hinder your holy observation of the Sabbath. Chap. 31. 14. and 34. 21. Levi. 23. 3.

V. 9. {six days} Chap. 23. 12. Ezek. 20. 12. Luk. 13. 14.

V. 10. {not do any work} Of your ordinary calling, nor of your carnal recreations, that you may have time sufficient, and your affection free, both for public, and private exercise: and may be in good temper, for the practice of piety, and charity appertaining to the duty of the day.

{servant} Deut. 29. 11. God has written a release of the servants' secular labors, that on that day he might be permitted to be his master's fellow servant unto God in the solemn observation of the Sabbath.

V. 11. {blessed} The Sabbath is a day of blessing to man, as well as of glory to God, if he make a conscience to keep it as he ought, and there will be no loss unto him, though (for a whole year) he should forbear his work, and profit, in obedience to God, Lev. 25. 20, 21. See on Lev. 19. 25.

{the Sabbath day} It is not said the seventh day from the creation; but the Sabbath day, that is, the day of religious rest; for though God rested on the seventh day from the creation, his legal ordinance here does not precisely prescribe the observation of that seventh day, but one day in seven: as although the first administration of the sacrament of the Lord's Supper, were in unleavened bread, yet the institution of it, is for the use of bread, not of that which is unleavened.

V. 12. {Honour thy father, &c.} Deut. 27. 16. Lev. 19. 3. Under these two terms, all governors, natural, civil, and ecclesiastical are comprehended with the mutual duties betwixt superiors, inferiors, and equals, belonging to them, according to their several relations.

{that thy days may be long in the land} Deut. 1. 16. That is, to the Jews, the land of Canaan; to others, the land of their possession; which implies a promise of long life, to such as are obedient to their governors: and it may be an encouragement to inferiors, (especially to children) to behave themselves submissively to their superiors, in that an obedient child shall by God's promise (laid hold on by the parents' prayers) prolong his days: therefore are parents requests for their children called usually by the name of blessings.

V. 13. {Thou shalt not kill} Matth. 5. 21. You shall neither by your hand effect, nor by your tongue procure, nor in your heart desire, the death of your brother: but shall love, and preserve his life, using all good means conducing to that purpose, Matth. 5. 22. Rom. 13. 9.

V. 14. {not commit adultery} Matth. 5. 28. 1 Thess. 4. 3, 4. Whereby all unchaste thoughts, affections, words and behaviors are forbidden; and all purity in heart, word and deed, required.

V. 15. {not steal} 1 Thess. 4. 6. Ephes. 4. 28. Neither by fraud, nor force, wrong any one in his estate; but save his goods, and do him good with your own, if he have need.

V. 16. {not bear false witness} Deut. 5. 16. You shall neither by speech, nor silence, neither by raising or receiving a false report, be injurious to the credit or good name of your neighbor: but shall carefully preserve it, and clear it from reproach, if you know how to do it, and have opportunity for it.

{against thy Neighbour} Nor for him, for all lying is here forbidden as all cruelty and wrath, by the name of killing; all bodily uncleanness, under the name of adultery: all injurious usurpation of other men's goods, under the name of theft; and the prohibition is made in these terms, because sins are more frequently made against them, and for that such lies are worse which are mixed with malice and slander, than those which proceed out of affection and favor.

V. 17. {not covet} You may not so much as wish his hindrance in anything; but must chase the first motions of concupiscence, against any of the precedent precepts. Acts 20. 33. Rom. 7. 7. Jam. 1. 14.

V. 18. {saw the thundering} Heb. 12. 18. See Annot. in Gen. 42. 1. and add to it. See on Gen. 22. 1.

V. 19. {let not God speak} God (in the publishing of his law) was so terrible, that the people had need of a mediator betwixt him and them, in this was Moses a type of Christ, Gal. 3. 19. 1 Tim. 2. 5. See Deut. 19. 16. Matth. 17. 6. Acts 17. 32. Deut. 18. 16. Matth. 17. 6. Acts 7. 32.

V. 20. {prove you} That is, to try you, or discover you; how weak, how wicked, or well affected you are: whether you will obey his precepts, as you promised, or no: which probation or trial, is not for satisfaction to God, who knows man even to his thoughts afar off, Psal. 139. 2. but to himself, and to others, for correction and condition, when they did amiss.

{that his fear} In the beginning of the verse, the people were forbidden to fear, and here they are required to fear; so here is a twofold fear; the one a servile, or slavish fear, which starts perplexedly at the apprehension of danger: the other, a filial and awful fear, composed of reverence and love: of the former, he says, fear not; and of the latter, these words, That his fear may be before your face, are to be understood.

{that ye sin not} Matth. 10. 28. Gen. 20. 11. Albeit we should so obey God for pure love, that we should be obsequious unto him, though our disobedience were not dangerous to ourselves; yet there must be a bridle from sin, and a spur unto virtue, as well as beneficence a bait to obedience, Isa. 1. 19, 20.

V. 21. {thick darkness} Exod. 19. 16, 18. 1 King. 8. 12.

V. 22. {from heaven} Not from the highest heaven, but from the place where then he made demonstration of his especial presence, which was upon the top of Sinai; or above that in the air, which is sometimes called heaven; as Gen. 1. 20. Job 35. 11. Psal. 79. 2. Jer. 7. 33. See Deut. 4. 36. Neh. 9. 13. See also Heb. 12. 25, 26.

{Ye shall not make} See Annot. on v. 4. God repeats again his prohibition of idolatry; wherein he discovers his own detestation of it, and man's disposition to it.

V. 23. {with me} That is, to be served together with me, See 1 Sam. 5. 4, 5. 2 Kings 17. 17, 33. Ezek. 20. 39. and 43. 8. Zeph. 1. 5. 2 Cor. 6. 14, 15, 16.

{to you} That is, to be served by you; or to expect protection or deliverance to yourselves, by serving of them.

V. 24. {In all places where I record my Name} Where he fixes his solemn worship; for the memorial and honor of his name is as on altars of earth, here of stone, verse 25. Deut. 27. 5. Josh. 8. 31. of brass, Exod. 38. 2. 2 Chron. 4. 1. in the wilderness, in Canaan, in the tabernacle or temple; yet by divine instinct, and dispensation, sacrifice was sometimes offered up, in other places; as in Mizpah, 1 Sam. 7. 9. and in Ramah, 1 Sa. 7. 17. in Carmel, 1 Kings 18. 31.

Deut. 12. 5.

V. 25. {lift up thy tool} He means this of such accidental, and uncertain altars, as were made in several places, upon several occasions; afterwards when there was a certain place of worship it was ordained otherwise, Chap. 27. 1, &c. and 38. 1, 2. See Deut. 27. 5. Josh. 8. 31.

Deut. 1. Matth. 21. 27.

{thou hast polluted it} Curiosity in God's service against his command, is not an ornament, but a defilement: so the flourishes of rhetoric, when they are brought in, as a necessary garnish to the word of God to make it graceful, (as if it were of none operation, or worthy of no acceptation with them) are but as a garland of weeds, neither graceful to the sight nor scent. See 1 Cor. 1. 17. and 2. 4.

V. 26. {neither shalt thou go up by steps} This was for a time only; for afterwards there was an altar made, not only of the height of three cubits, Exod. 27. 1. but ten cubits high, 2 Chron. 4. 1. with stairs, Ezek. 43. 17. yet it is thought by some, the going up unto that was not by steps, or stairs, but by a continued ascent raised so high, from the lowest place near unto it, without any degrees marked out proportionably, one above another.

{that thy nakedness be not discovered} Which might be, by the stooping of the body, and flying abroad of his clothes; for men wore garments open below, against which inconvenience when altars were set higher, linen breeches were prescribed, Exod. 28. 42, 43. See on 2 Sam. 10. 4.

CHAPTER 21

Verse 1. {Judgments} That is, judicial ordinances made for the just and peaceable government of the people, as the ceremonial serve chiefly for the ordering of their behavior (especially) in duties of devotion towards God.

V. 2. {If thou buy an Hebrew} When he sells himself, or his son, or daughter, in case of necessity, Levit. 22. 39. Or, when for felony, or theft he is sold, because he is not able to make restitution, Exod. 23. 5. 2 Kings 4. v. 1. Matth. 18. 18. And the same course, it is like, was to be taken with captives in war.

{in the seventh} After his six years' service, the seventh year was, as some take it, a standard certain and unvaried, and the same to all; to wit the sabbatical year, which was to be counted from the conquest of Palestine, Levit. 25. 2. Deut. 15. 1, 2. So that whensoever a man began his service, it was at an end the seventh year; though he had served but one year before the seventh came about; nay, if but a month, or a day before, it seemed sufficient; for in the seventh year releases were to be made of debts, and a little service would serve, when what remained was to be remitted? But then the law of six years' service here, and Deut. 15. 12. is to little purpose, unless the service begin so soon as the seventh year expired. To avoid this inconvenience, some say, and (it is probable) that the six years' service was not broken off but by the year of Jubilee, Levit. 25. v. 40. See Jer. 34. 9, 4.

V. 3. {By himself} Heb. with his body. Alone, or in his single person, and without a wife and children.

{then his wife} As he came, so he shall go, whether in a single or married estate; and it is like he had the privilege of a father to go forth with his children he brought with him, as well as of an husband, to go forth with his wife.

V. 4. {the wife and her children shall be} The wife shall remain servant to her master, that gave her to her husband for a wife: and the birth following the belly, the children (born in her service) shall remain (as the mother's) with the mother. But how could this separation of man and wife be allowed, since their cohabitation is so expressly prescribed, Gen. 2. 24.? Answer, first, the husband was not compelled to part with his wife, for he might have continued his service and society with her, if he would: secondly, this parting might be but for a season, and by mutual consent; thirdly, wherein it may seem to swerve from the ordinary rule, there might be a dispensation, or toleration of it for the hardness of men's hearts.

{her master's} Till the time of her servitude expired, which might be the seventh year or the fiftieth. This is to be understood of an heathen woman, for of such they were to buy their bondservants, not of the Hebrews. Levit. 25. 42, 44.

V. 6. {Judges} For perpetual servitude was a matter of too great moment, not to be made up by a private bargain; therefore (the public magistrate) must hear the case, betwixt the master and the servant; and be sure, that the servant freely consented to such a servitude.

{door} That is, the door where the judges sat, as some conceive; and then (when they have heard the case, and given sentence in it) the servant shall be brought to the door of his master's house; and that door is here rather meant; for the word is deleth, which is used of any particular door; not the word Schahur, which signifies the gate of a city; where judges sat, to hear causes, and to do justice.

{bore his ear} Either as a punishment for contempt of liberty, (which he might have had, but would not) or to be a token of his strict and punctual obedience to his master's commands, not to go over the threshold, or out of the door, without his leave; at least not against his will: or to note his ready obedience to hear and observe what his master commands; so some apply Psal. 40. 6. where the opening of the ear, (according to the Hebrew) may be rendered by boring of the ear: and so obedience is better than sacrifice, 1 Sam. 15. 22.

{for ever} That is, to the year of Jubilee. And at that time all Hebrew servants were to be set free, notwithstanding any engagement of servitude made before, Levit. 25. 40. Of the signification of the original word here rendered [for ever] see on Exod. 12. 14.

V. 7. {sell} As constrained by poverty, or with intent to prefer her from a servant, to be a wife, upon the promise of him that takes her; so to accept of her, either as a principal, or secondary wife: as (when polygamy was in practice) the first wife was usually chief, the other of an inferior condition.

{as the men-servants} That is, a woman shall not be dismissed with so little care as a man, who is strong and better able to preserve himself from injuries, and harms: nor shall an Hebrew servant be put off, as a stranger born of another nation; especially of the Canaanites, (who were to be slaves to the Israelites:) and by this law she must either be continued in the house, and entertained like a daughter, or a secondary wife, or if he part with her, after he has taken her to his bed, he shall procure an husband for her, by offering a meet price, and convenient apparel to make her the more acceptable, and graceful in his sight.

V. 8. {If she please not} Heb. if she be evil in the eyes of.

{to a strange nation} Because this was a general rule for all Hebrew servants; and the case here mentioned, requires more than ordinary charity. By a strange nation, some understand, one of another tribe, though an Hebrew, &c.

V. 9. {after the manner} That is, he shall give her dowry convenient for a virgin of her condition.

V. 10. {him} That is, for his son, or himself: for it may be taken of either.

V. 11. {or duty of marriage} By which somewhat is meant besides food and raiment, (for they are expressed) it may be that which is comprehended under due benevolence, 1 Cor. 7. 3.

{these three} If he remit or refuse to perform any of the three forementioned particulars, verse 10. then he shall let her go free, without paying any price for her redemption.

V. 12. {he that smiteth} Levit. 24. 17. Matth. 26. 52.

V. 13. {lie not in wait} But by imprudence, or negligence, or any casual mishap, has killed another.

{God deliver} Though a man be killed at unawares, yet it is God's providence it should be so: and he may be said to deliver him into his hand that slew him; because the Lord (who has the disposal of all men's lives, and before whom all are guilty of death) without man's purpose (by his divine disposal) brought it to pass.

{whither he shall flee} That is, to the cities of refuge, in the land of Canaan, Deut. 19. 5. Jos. 2. 2. Or, to the altar, whether in the desert, or any other place.

V. 14. {from mine Altar} The holiness of the place ought not to defend the murderer, he shall find no mercy at mine altar, who, without mercy, sacrificed his brother to his deadly malice, in a presumptuous manner.

Deut. 19. v. 11, 13, 19. 1 King. 2. 28, 31. See 2 King. 15.

V. 15. {smiteth his father} The blow (though it be not deadly to the receiver) shall be deadly to the giver; for he shall die for it: because his deeper obligation to all affection, and offices of reverence and benevolence to his parents, aggravates the guilt of any undutiful, or unkind miscarriage toward them.

V. 16. {stealeth a man} (Whether free, or a servant to another) shall be surely put to death; because, usually, they that stole men, meant to sell them for slaves: and so they did great injury to those, whose in right they were, and brought great misery upon the party sold; especially if he were free and ingenuous before; and this law is principally meant of stealing such a one. See on Deut. 24. 7.

{found in his hand} If not yet sold, or used like a slave, it seems hard, that the man-stealer should die, therefore some conceive, that if after the fact it could be proved, that he had been in the stealer's hand, he should die for it; yet the phrase and manner of expression, imports another sense, which is; that if the stolen man be not yet sold, and the theft apparent, (as taken in the stealer's hand) he shall die for it.

V. 17. {curseth} Or, revileth. Though the wicked words of the tongue break neither skin nor bone, they bewray such a malignity of the heart, (when they proceed from children to their parents) that God dooms such transgressors to death, and that worthily; for they requite evil for good, returning imprecations for prayers, cursing for blessing; and this with breach of the strongest bonds of natural obedience and affection, and the grossest degree of ungratitude that can be.

Levit. 20. 9. Prov. 20. 20. Matth. 15. 4. Mark 7. 10. See Deut. 21. 18.

V. 18. {stone or fist} With the hand, or what comes next to hand, as stones are commonly readiest for sudden violence, where the wrathful person would use some instrument of cruelty, which may do more hurt than a blow with the hand.

V. 19. {upon his staff} 2 Sam. 3. 29. Zach. 8. 4.

V. 20. {punished} Heb. avenged. As a murderer putting him to death.

V. 21. {not to be punished} i. By the civil magistrate. Though (before God) he be a murderer, yet because of the vile and contemptible condition of servants; especially of such nations, as by God's decree were to be destroyed, Deut. 7. 2. the master was exempt for giving an account of his act; at least from receiving of punishment, for any miscarriage in that cause.

{for he is his money} Because he gave his money for him; as David calls the water of the well of Bethlehem, their blood who adventured the shedding of their blood, and the loss of their lives to fetch it for him. 2 Sam. 23. 17. And so the poor man's millstone is called his life; because he gets his living by it, Deut. 24. 6. See Gen. 37. 27.

V. 22. {mischief follow} That is, either by death, or maim of the mother, or child.

V. 24. {eye for eye, &c.} The execution of this law belonged not to private persons, but only to the magistrate; which yet was not always to be observed with rigor; but these particulars are set down to show, that the punishment must be limited to a due proportion: as that an eye should not be required, in recompense of wrong in a tooth; or any member of more for that which is of less use or worth; and this must be taken, not by an arithmetical, but by a geometrical correspondence; for if he that had but one eye, had put out one of the eyes of him that had two, if the recompense were numerical, one for one, it were not equal; for then one man might lose a sense, the other but an eye, which is but the organ of seeing, without which he might see while the other remains; therefore the relation more agreeable to exact justice, (in such a case) was not an eye for an eye, but two for one, that is, blindness for blindness, but it was more charitable to make the amends by peculiar recompense, or some other way. Levit. 24. 20. Deut. 19. 21. Matth. 5. 38.

V. 28. {the ox} By this, if a beast must be punished, (and it is a law touching other beasts, as well as for an ox) much more should the murderer; since, though this law be concerning beasts, it is not given to the beasts, but to man; for to man it is said, Thou shalt not kill: and if he do, it must be done unto himself, as he did to another, Gen. 9. 6. yet the ox was to die, for admonition to man, to have murder in the more detestation; and to make everyone to look better to their beasts, that they become not the causes of death unto others. See on Lev. 20. 15.

V. 29. {his owner also shall be put to death} For a man not to hinder evil when he ought, and might, is to become guilty, as if himself had done the fact.

V. 30. {sum of money} Taxed upon him by the next of kin to the party slain, or by the judge, verse 22. See Numb. 35. 31.

V. 32. {thirty shekels of silver} Our Savior's taking upon him the form of a servant, Phil. 2. 7. and his being sold (by Judas) for thirty pieces of silver, Matth. 26. 15. is conceived by some, both ancient and latter divines, to be prefigured by this law.

V. 33. {do not cover it} This is to be understood of pits, in, or near some way of ordinary passage, for in the field, pits were to be kept open for cattle to drink at any time.

V. 34. {make it good} By this law, not only commission of evil is punishable, but the omission of care to prevent evil.

V. 36. {Ox for ox} Not an ox for a calf, or a sheep, but according to the proportion of the damage, and so the former verse is to be expounded.

CHAPTER 22

Verse 1. {Sheep} The Hebrew word is Seh, which comprehends lesser sort of cattle, as sheep, and goats, by way of distinction from the greater sort, oxen, camels, &c. For though some kind only be mentioned, others are meant.

{kill it, or sell it} This aggravates the theft. See Annot. on v. 4.

{five oxen for an ox} Five with that which was stolen, and but four sheep, because the labor of the ox was to be valued, which while he was kept away, was a loss to the owner, perhaps greater than the price of the sheep: See Prov. 14. 4. The same proportion might be held betwixt other great and little cattle; as betwixt the horse and the goat.

V. 3. {If the Sun be risen} If he be stricken to death in the dark, the want of sufficient light, to judge who or what he was, and the want of means to bring him to just punishment, (for he could not be pursued in the dark) was some excuse; but if the sun were up, to give sufficient light, both to judge of the party, and to bring him to judgment, then to kill him, was murder; unless in the just and necessary defense of the wronged party.

V. 4. {double} Before it was fivefold for an ox, four for a sheep; here but double: the reason is, because if the thing stolen were found presently with the thief, the property not altered, the owner sustained less damage and trouble, and the thief showed himself not to be so artificial in his falsehood, nor so settled in it, as he that carried the stolen goods away, and either kills, or sells, or keeps them a longer time from him that has right unto them; but it is said, Prov. 6. 31. That a thief, if he be found, he shall restore seven fold: this may be meant of a thief breaking into an house in the night, who if he were taken in the act, and smitten to death, no blood was to be shed for him, verse 2. and having forfeited his life, he might pay dearer for his ransom, than the rate of ordinary restitution; and so he might pay not only sevenfold, but all the substance of his house, as it is in the same 31. verse: or there might be a larger restitution in Solomon's time, because there was no plenty, 1 King. 10. 27. Or by sevenfold, may be meant manifold, as Gen. 4. 15. Psal. 79. 12. Isa. 30. 26.

V. 7. {double} For money or stuff; whereas the restitution for cattle was four or fivefold; the reason whereof may be, because it was easier for the possessor to keep what was so in his custody, than his cattle in the field, for there he could not keep them under lock and key, as he might do the goods and money in his house.

V. 8. {to see whether} The judge must (by his prudence) endeavor the discovery of the deceit, if there be any; and the clearing of the accused party, if he be innocent: and to this purpose, he must use the ordinary means, whereby the truth may appear, as receiving of evidence from witnesses, and the ratification of that evidence, by oath. See verse 11.

{he have put his hand} That is, whether he have dealt falsely, either by denying he had it, or affirming he restored it; or pretending it was stolen from him; or by any other way of deceit, to defraud the owner of his right.

V. 9. {he shall pay} That is, the party who was put in trust, if he be found in fault, as fraudulently failing the trust reposed in him.

V. 10. {no man seeing it} But the party himself, there being no other proof, or witness; in such a case an oath must be the end of strife, as Heb. 6. 16.

V. 11. {an oath of the Lord} So called, 1 King. 2. 43. because when men take it, they take the Lord to be witness of the sincerity of their hearts, and verity of their lips; and implicitly invoke his vengeance upon themselves, if they swear falsely, therefore answering upon oath concerning a man's self is not unlawful. See Num. 5. 19. Matth. 26. 63.

{between them both} For the oath was to pass from the one, for the satisfaction of the other.

{put his hand} See Annot. on v. 8.

{if it be stolen from him he shall make restitution} If by any fault of his it were taken away, Gen. 31. 39.

V. 15. {with it} As sometimes the beast and his owner might be hired together: and if he were present, the hirer might have so much less care, as he would have the more of the safety of his own.

{it came for his hire} He that hired it shall be free by paying for the hire.

V. 16. {If a man entice} Deut. 22. 28.

V. 17. {If her father utterly refuse} For the children should not marry without the consent of parents.

{according to the dowry of virgins} That is, according to her dowry as a virgin, whom he has defiled; to wit, according to her state, and condition, that is, more to the daughter of a rich man, than of a poor, See 1 Sam. 8. 25. There seems to be one set rate for all sorts, Deut. 22. 29. But the case is not alike; for that in Deut. is when the maid was forced, or lustfully abused, without intimation of marriage, to induce unto the act; and then the father was for his part of the wrong in the abuse of his daughter, to have of the offender fifty shekels of silver, and he was to have her for his wife, and he might not put her away all the days of his life. But in this case (in Exod.) it is otherwise: for if her father refused to give her in marriage, he that abused her, was to pay so much, as might serve to marry her to another of a suitable condition: and if he were not able to make good that proportion, he was to be sold as in case of theft, v. 3. of this chapter.

V. 18. {not suffer a witch} Witchcraft is here forbidden, Deut. 18. 10. and that upon pain of death, 1 Sam. 28. 9. By witch, is here meant anyone that has any dealings with the devil, by any compact or confederacy whatsoever: the word in the original, is of the feminine gender, because the devil's craft most prevails with women's weakness, in that kind: but there are men witches as well as women, Levit. 20. 27. and their sin as heinous, and their punishment as grievous: the word likewise signifies one that changes anything before the sight, (as jugglers do) but if it be by sleight of hand, without diabolical art, it is not here condemned. Some have thought witches should not die, unless they had taken away the life of mankind; but they are mistaken, both for the act of the witch, and for the guilt: for first, the act of killing anyone in such a way, as is called witchcraft, is not the act of the witch, but of the devil; and sometimes it is rather his act to feign it, than his act to do it; for such is his craft, that where God has given him a commission to do hurt, or by his great knowledge (being a spirit, and of long experience) he does foresee in natural causes (though concealed from others) some imminent evil, he stirs up malice betwixt the witch, and the party, and offers himself (for his, or her satisfaction) to bring the evil upon him, wherein the witch has no part, but a wicked will; and in that the devil is more wicked than the witch, and would do what evil he can, though she would entreat him to the contrary: But why then must the witch be put to death? Answer. Because of the league and confederacy with the devil, which is high treason against God; because he is God's chiefest enemy, and therefore though no hurt ensue this contract at all, the witch deserves present, and certain death for the contract itself.

V. 21. {Thou shalt neither vex a stranger &c.} Lev. 19. 33.

V. 22. {ye shall not afflict any widow} Zach. 7. 10. Isa. 1. 17. Jam. 1. 27. Deut. 24. 17. v. 27. 19.

V. 24. {your wives shall be widows} The just plague of God upon oppressors, and proportionable, as well as just.

V. 25. {upon him usury} Which is a loan of money upon covenant for certain increase, whereby the lender intends, and endeavors to make sure both principal and use, though the borrower be like to lose either the one or both. Whereas in some cases the rich lender must be so charitable to the poor borrower, as to expect neither use nor principal, Luk. 6. 34, 35.

Lev. 25. 37. Deut. 23. 19. Psal. 15. 5.

V. 26. {to pledge} Deut. 24. 6. Job 24. 3, 9. Prov. 20. 16. Amos 2. 8.

{by that the Sun goeth down} If it be such a garment as without which he cannot comfortably rest in the night; and of such a garment the words seem to be meant by this timely restitution, and it is in effect, v. 27. forbidden the taking of such a thing to pawn; for it were a vain and frivolous thing to take a pawn in the morning, which without payment of money must be restored in the evening.

Deut. 24. 13. Prov. 22. 27.

V. 28. {revile} Nor speak any manner of evil of them, by reproach or calumny; nor wish any evil to them, by imprecations or curses Eccles. 10. 20. Acts 23. 5. Jude 8. See on Chap. 21. 17.

{the Gods} Or, Judges, v. 8, 9. Psal. 82. 1, 6. Joh. 10. 34. Magistrates they are so called, because they should (as God does) do impartial justice without respect of persons; protecting the godly, as being the ministers of God for their good, Rom. 13. 4. and punishing the wicked, who are malignant enemies to God and them.

V. 29. {first of thy ripe fruits} Heb. thy fulnesse. It is fit that God (who gives all) should be acknowledged as Lord of all, by an holy tribute unto him: and that that should be presented first, not only to profess his right, but to procure a blessing upon the rest. See Mal. 3. 10.

{liquor} Heb. tear. In the precedent precept, God requires a portion of dry things, here, of moist, for he is the author and giver of both.

{firstborn} See Chap. 13. 2, 12. & 34. 19.

V. 30. {seven days} Some conceive it must be kept seven days, that it might have a blessing from the Sabbath, before it were presented; but the certain reason is, because under eight days old it was too tender, and waterish, and not of so perfect a shape at first, as a few days after it would be.

{on the eighth day} It was not necessary to offer it on that day, for that was the first day it was offerable to God; but after that, it might remain until a fit opportunity to bring it to Jerusalem, and there to offer it on a feast day. See Lev. 22. 27.

V. 31. {ye shall be holy} See on Chap. 19. 6.

{torn of beasts} If the creature were either killed by a beast, or in part devoured by him, or killed by a man for sacrifice to God, or sustenance to man, and a beast came casually and tore any part of it, in such cases they were not to eat it: and by such a forbearance, they were admonished of decency, and cleanliness in their diet, and of estranging themselves from a participation with beasts in beastly qualities; especially in cruelty. Levit. 22. 8. Ezek. 44. 31.

CHAPTER 23

Verse 1. {Not raise} Nor receive, as the original will also bear; the meaning is, you shall not endure the hearing of a false report, especially, if it be offered, to make you either a false witness, or a corrupt judge: for as the receiver of stolen goods is partner with the thief; so the willing hearer of a false report, is a partner with the slanderer: and if a good name be better then great riches, Prov. 22. 1. a slanderous tongue is worse than pilfering fingers.

V. 2. {a multitude} The greater number is usually the worse, and though (in respect of men) it may be more safe for many, than for a few to offend: yet in respect of God there is more danger to an offending multitude, than to a few; for he will rather bear with a few than many wicked ones, Gen. 6. 12. Chap. 19. 4. Some instead of multitude and name, read great men as opposed to poor in the next verse.

V. 3. {a poor man in his cause} Levit. 19. 15. In charity we must have respect to a poor man's necessity; but in point of justice, neither the power of the rich, nor the penury of the poor, but his right only, v. 6. must be regarded. See Psal. 72. 2.

V. 4. {thine enemy's ox or his ass} If we be bound to do good to our enemy's beast, much more to our enemy himself, Matth. 5. 44.

V. 5. {if thou see the ass} Deut. 22. 4.

{under his burden} If God command to help up an enemy's ass under his burden, will he suffer us to press down our brethren with heavy burdens, and lay oppressive impositions upon them? Does God care for asses? and is he careless what they bear who bear his image? See 1 Cor. 9. 9.

{help with him} Though they be at difference between themselves, they must both agree for a charitable aid to the oppressed creature.

V. 6. {not wrest the judgment} Nor strain nor strive against the evidence of truth, to condemn the poor in his just cause, or to acquit him in that which is unjust.

V. 7. {Keep far from a false matter} It is not enough to be no plotter, no promoter of a false report, or no agent in it; but we must show such a dislike of it, as to keep aloof from it, as if there were some danger of infection by coming near unto it. See Prov. 4. 14, 15.

V. 8. {Take no gift} Deut. 16. 19. Prov. 17. 8, 23.

{blindeth the eyes of the wise} (Heb. the seeing) For it raises the affections which (like a steam or mist about a candle) dims the light of the understanding, and conscience.

V. 9. {the heart of a stranger} Who when he is in a strange place, and destitute of friends, and (it may be) also of means, has grief enough of his own, (as you by experience know) and therefore you must not add oppression to his affliction, which (your own heart will tell you) you would not have done unto yourself. Chap. 22. 21.

V. 10. {six years} Lev. 25. 3.

V. 11. {but the seventh year} That year was the remission of debts, Deut. 15. 1, 9. and the manumission, or freedom of Hebrew servants; and at the beginning of the sabbatical year, (which was the seventh year) was the law to be read, in the feast of tabernacles, Deut. 31. 10. and the land was then to rest; This sabbatical year began not with the month Nisan, or March, (whence the sacred year was accounted) because so they should lose the harvest of two years: but it began with the month Tizri, that is, September, from whence the civil year (after the manner of the Egyptians and other nations) was accounted, so did they account their Jubilee in the seventh month, Levit. 25. 9.

{let it rest} Untilled, or unmanured, both for sowing, and reaping, which were forbidden that year, Lev. 24. 4. partly for sparing the land, that it might afterwards yield the better increase; but especially what the land yielded (of itself) might be for the exercise of the people's confidence in the divine providence, without their own pains; and for a charitable supply, first to the poor, and after them to the beasts of the field; for the providence of God makes provision for man and beast; yet the owner of the land or garden, might every day (which was not a festival) take such things, and so much as was necessary for himself and his servants, Levit. 25. 6. so that nothing were hoarded up, whereby the provision for the poor might be diminished. If any feared he should be a loser by such a cessation, or resting of the land, or doubted how he should be provided for, if the earth were not exercised for the yearly increase; God passed his word for a supply in the sixth year, Lev. 25. 20, 21. See 2 Kings 19. 29. 2 Chron. 36. 21. Jer. 25. 11. & 34. 11.

{Olive yard} Or, Olive trees.

V. 12. {six days} Chap. 20. 9. Deut. 5. 13. Luk. 13. 14.

V. 13. {the names of other gods} Not by way of liking, or approbation, for otherwise they were and might be named by way of historical report, and of reproof. Deut. 12. 3. Josh. 23. 7. Psal. 16. 4. Hos. 2. 17. Nah. 1. 14. Lev. 13. 5.

V. 14. {three times} Deut. 16. 16.

V. 15. {Thou shalt keep the feast} Chap. 13. 3. & 34. 18.

{of unleavened bread} That is, the Passover, or Easter, in remembrance that the angel passed over the dwellings of the Israelites, sparing them, when he slew the firstborn of the Egyptians, Deut. 16. 9. and that the Israelites went out in haste, not staying the leisure of leavening their bread. Chap. 13. 3, 6. & 34. 18.

{in the time appointed} That is, the time when (in Egypt, and in the land of Canaan) the barley harvest afforded full and ripe ears, for an oblation to the Lord.

{none must come empty} Coming to the tabernacle, or temple, (at the feast of Easter, Pentecost, and of tabernacles) none must come without an oblation; partly for sacrifices to God, and partly for provision for the Levites: and thus it was a duty laid down by law, yet for the particular oblation it was a freewill offering, Deut. 16. 10. wherein the offerer was free to make the proportion of his gift.

V. 16. {the feast of harvest} Which is Pentecost, or Whitsuntide; kept in remembrance, that the law was given fifty days after they departed from Egypt; but called the feast of harvest, because then was the wheat harvest, and the ripening of other fruits. Deut. 16. 13. Lev. 23. 17.

{the feast of ingathering} At the end of the year, that is, in September, when the fruits of the earth were generally reaped and gathered in: which shows that there was a double account of the year; the one for civil affairs, which was in the beginning of Tizri, or September: the other for sacred, (as for the festivals of the year) beginning with the month Nisan, See on Gen. 7. 11. containing part of March, and part of April, Exod. 12. at this time was the feast of tabernacles. Of this feast See Levit. 23. 34.

V. 17. {all thy males} From twenty years old to fifty; or as some conceive, to sixty years of age.

V. 18. {sacrifice} Or, feast.

V. 19. {the first of the first fruits} (Chap. 22. 29. 34. 26. Deut. 14. 22. Exo. 20. 30.) these were yearly separated from the rest of the year's increase, the quantity whereof (by the tradition of the Jews) was a part between the fortieth, fiftieth and the sixtieth part, at the discretion of the offerer.

{in the mother's milk} Either as affecting excessively the pleasing of the palate with too much curiosity, because usually flesh is boiled in water, and not in milk; or it may be the meat of a kid so young, that it is (in respect of the late yeaning of it) rather moist like milk; than any firm or solid flesh; and so not wholesome as that which is of more age; or this may have reference to the paschal sacrifice, (which was to be taken from the goats, as well as from the sheep, Exod. 12. 5. See Chap. 22. 30. Deut. 14. 21.

V. 20. {an Angel} Which some hold was a created angel, but this angel of the Lord, was the Lord of angels; for they are bound to worship him, Heb. 1. 6. Chap. 33. 2. Num. 20. 16. Acts 7. 38, 39. 1 Cor. 10. 9. Heb. 3. 9. & 12. 26.

V. 21. {he will not pardon your transgressions} 2 Kings 24. 4. If you persist in them, without repentance for them.

{my Name is in him} That is, he is of my nature, being my natural son, and with that nature he has my name Jehovah, Jer. 23. 6. See John 10. 38. 14. 11. & 17. 21. See also Deut. 28. 58.

V. 22. {indeed} Exod. 19. 5.

{an enemy to thine enemies} Gen. 12. 3. Num. 24. 9. Deut. 30. 7. Jer. 20. 20. This is the true holy league, made betwixt God and his people, which might make the wicked afraid to do them hurt, since though they be weak, God must needs be too strong for all his and their enemies.

V. 24. {nor do after their works} Levit. 18. 3. Deut. 21. 21.

{quite break down their images} Deut. 7. 25. God commands his, not only to forbear to worship idols, but to destroy them.

V. 25. {thy bread and thy water} Gen. 28. 20. That is, all things necessary for this present life. See Deut. 28. 5, 8.

{I will take all sickness} Chap. 15. 26. Deut. 7. 15.

V. 26. {There shall none cast their young} That was a great means of the multiplication of God's people, both in their persons, and in their herds and flocks, that God (by especial favor) preserving them from abortive births, which in mankind bring deadly peril to mother and child, or both: thus their conceptions were brought unto an happy birth, and their labor neither in vain, nor with such dangerous adventure, as accompanied the generation of other people. See Chap. 1. 7, 19. Deut. 7. 14.

V. 27. {my fear before thee} I will make them afraid at your coming, and send mine angel to destroy them; as Chap. 33. 2. Josh. 24. 12.

{turn their backs} God makes men courageous, or cowardly, as pleases himself, and so gives the success of the battle to what side pleases him.

V. 28. {hornets} Not only enemies armed with weapons, as hornets with stings, (as some conceive) but hornets, according to the Hebrew, such as were usually called by that name; for with such God might plague the Canaanites, as he did the Egyptians with the frogs and locusts; and thereby might destroy their enemies: the accomplishment of the commination we may read, Josh. 24. 12. See also Deut. 7. 20.

{and the Hittite} He names but three nations here, understanding by them the rest forementioned, verse 23.

V. 31. {unto the sea of the Philistines} The Midland Sea.

{from the desert} That is, of Arabia.

{to the river} That is, Euphrates. By these particulars he pointed at the extent of the promised land, several ways, which was bounded eastward, by the Red Sea; westward, by the Mediterranean or Midland Sea, southward by the desert of Paran; and northward by the river Euphrates: of this large extent of land (the Israelites reason of their iniquities) were not possessed, except for a short time, under David and Solomon. See on Gen. 15. 18. & on Josh. 1. 4.

V. 32. {thou shalt make no covenant} Chap. 34. 15. Deut. 7. 2.

V. 33. {a snare} Deut. 7. 16. Josh. 23. 13. Judg. 2. 3. By idolatry, to which the Canaanites were much addicted, the Israelites (if they lived among them) might be infected; therefore (for their own security from it) the idolaters must be driven out of the land. So far were they to be from having to do with them, in any near communion of cohabitation, much less of marriage. See 1 Sam. 18. 21. Psal. 106. 36.

CHAPTER 24

Verse 1. {Come up} God called Moses up to him before, upon his coming down, he was to propose the words of his covenant unto the people, and to take their answer, and then (with Aaron, Nadab, and Abihu) to come up to God again.

{seventy of the Elders} Some choice men of those, whom Moses chose and made rulers over thousands, hundreds, fifties, and tens, Exod. 18. verse 25. who might be the same, who afterward were endowed with Moses his spirit to be assistants to him in government of the people, and they were to come to the tabernacle, and there to be as witnesses of what passed betwixt God and Moses: the number was proportionable to the service, and as some conceive, it was the rather chosen, with reference to the 70. souls which came with Jacob into Egypt.

V. 2. {Moses alone} He alone was to go up to the top of the mount, the rest might ascend a good way, but not so high as he, yet where were apparent signs of God's presence, verse 10, 17.

V. 3. {And Moses came} When he had received the law in Mount Sinai.

{All the words} Divine terror made them promise fair, but their own frailty could perform but little; nor is it a condition competent to corrupt nature, to be legally and exactly just according to the law of God, though they promise it never so sincerely.

Verse 7. Chap. 19. 8. Deut. 5. 27. See Rom. 8. 3.

V. 4. {wrote all the words} Not the words of the decalogue or law moral, but the other laws, especially the judicial. Such as are set down in the former chapters.

{twelve pillars according to the twelve tribes} Gen. 31. 45. Josh. 4. 8, 9, 20.

V. 5. {young men} That is, some of the firstborn, (who until the sons of Aaron were especially chosen for that service) were chief assistants to the father of the family, in offering sacrifice, and when their fathers were dead, succeeded in their office; whosoever offered the sacrifice, young men might be employed in preparation and assistance, in the service which required the strength of bodily labors about it; See on Chap. 19. 22. & Num. 3. 12.

V. 6. {half of the blood} The blood was divided betwixt the altar and the people, to note the mutual stipulation of God to his people, and his people to him, who were atoned and made one by the blood of Christ.

V. 7. {the book of the Covenant} See the first Annot. on verse 4.

{and read it} The book was not only read, but sprinkled with blood mingled with water, Heb. 9. 19. and it was so mingled, because otherwise by congealment it would have been too thick: besides, it would go the further, being to be sprinkled upon a great number who stood next in the room of all the people. See Heb. 9. 19.

V. 8. {The blood} Was sprinkled with reference to Christ, and it signified, that the covenant broken could not be satisfied without bloodshedding. See Heb. 9. 22. anciently covenants were made with blood, to betoken constancy in the covenant, even to the shedding of blood and loss of life. See Gen. 15. 9. & Heb. 9. 20. & 13. 20.

V. 10. {And they saw the God} As perfectly as their infirmity could behold his majesty, though in propriety of speech God is invisible, 1 Tim. 6. 16. because he is a spirit, Joh. 4. 24. Therefore as no man has seen God, Joh. 1. 18. & 1 Joh. 4. 12. and no man shall see him with carnal eyes. The seeing then here meant is, when somewhat is obvious to our sense, whereby we have cause to conceive, that God is present in an especial and extraordinary manner. See Acts 7. 38. Isa. 6. 1. Joh. 12. 41.

{Sapphire stones} The sapphire stone is of a clear sky color, Anselm. Boetius, hist. lapid. l. 2. cap. 42. which may signify the greatness of God's glory seeing what we admire over our heads, is below the glory of his feet.

V. 11. {upon the Nobles} That is, the elders, whose seniority, authority, and gracious endowments, made them noble and honorable.

{he laid not his hand} Or, put not forth his hand to do them any hurt, Gen. 37. 22. Psal. 138. 7. Though to have any vision or apparition of God's especial presence, has been taken for a presage of peril, a forerunner of sudden death. See Annot. on Gen. 16. 13. & 32. 30.

{and did eat and drink} Making a sacred banquet of the sacrifices offered, verse 5. and were neither killed nor cast down, but that they did cheerfully eat and drink as at other times.

V. 12. {Tables of stone} Signifying the hardness of our hearts, uncapable of impression, unless God write his law therein by his spirit, Jer. 31. 33. 2 Cor. 3. 3. Heb. 8. 10. & 10. 16. And withal they import the perpetuity of that law, because stone is most durable. See Chap. 31. 18. & 32. 16.

V. 13. {and his Minister Joshua} See Note on verse 18.

V. 14. {Aaron and Hur} See on Chap. 17. 12.

V. 17. {like devouring fire} Heb. 12. 29. and it might be not only like as fire, but fire indeed. See Joh. 1. 14. The Lord appears like devouring fire to carnal men, but to them that he enlightens by his spirit, he is like pleasant sapphire, verse 10. yet to neither did he appear in any similitude, for idolaters to presume to represent him in pictures. See Deut. 4. 15, 16.

V. 18. {forty days and forty nights} Deut. 9. 9. Of these forty days, the six days forementioned, ver. 16. are by some supposed to be a part of the forty, but it may be those six days were spent in preparation, and the forty after in conference betwixt God and Moses, ver. 13. It seems by ver. 13, 14. that Joshua went up with Moses into the mount, but how high, how long he stayed there, whether he heard what God said to Moses, or whether he fasted forty days as Moses did, Exod. 34. 28. Deut. 9. 9. there is nothing set down in the Scripture. See on Chap. 32. 17. some think he stayed at the foot of the hill, while Moses was on the top; some, that he ascended some degrees, but not to the top; some, that he was on the top, but not within the cloud as Moses was, and that he was sustained all the while with manna.

CHAPTER 25

Verse 2. {Spake} After the moral and judicial law, he gives them the ceremonial laws, and that so punctually, that nothing should be left to man's invention: wherein some things have mystical significations of great moment, and may have allusions to holy things, yet to be too curious, as many are in finding out conformities to every particular, may occasion both vanity and presumption.

{bring} Heb. take for me.

{of every one} Chap. 39. 5.

{willingly} Judg. 5. 9. 1 Chr. 29. 9. Pro. 11. 25. Rom. 12. 8. 2 Cor. 9. 7. The chief grace of any gift is the goodwill of the heart, which advances two mites to more acceptance, than much more, either grudgingly given, or with vain ostentation, Luk. 21. 3. & 2 Cor. 8. 12. & Chap. 9. 7. there was another kind of oblation commanded Chap. 38. 26.

V. 3. {Make of them} For the building of the tabernacle.

V. 4. {Scarlet} A deep and costly red, called Dibaphos (in Greek) that is, twice dyed, once in the wool, and again in the cloth, to make it take a most perfect color, and the Hebrew calls twice dyed the second worm; for out of the scarlet grain there comes a worm, which ground into powder, and applied twice by the dyer's art, unto the wool or cloth, gives it a most perfect red color.

V. 4. {fine linen} Or, silk. But linen grows from the ground, silk comes from worms. See Annot. on Gen. 41. verse 42.

{Goats hair} To make a kind of sackcloth for the covering of the ark.

V. 5. {Shittim wood} Ver. 13. & 2. Chap. 26. 15. Which is thought to be a kind of cedar that will not rot, but Esa. 41. 19. it is called the Shittah tree, as a distinct tree from the cedar, yet shooting up in height, and growing in bulk to the stature of a cedar tree, having a leaf like a whitethorn, and haply agreeing with it in lasting and durableness; for it is commended for lightness, firmness, fairness, and for continuance, without putrefaction above all other timber, and though it grow not in the wilderness, it might border upon it, or be brought by the Israelites out of Egypt: whereof they might foresee manifold use, though not to this purpose. Some think they had it from Abel Shittim, Num. 33. 49.

V. 7. {Ephod} Of this See Annot. on Chap. 28. 4.

{breastplate} Of this see Annot. on Chap. 28. 15.

V. 8. {Sanctuary} A place for holy and solemn service to God, both to offer sacrifice, and to hear the law, to present prayers, and celebrate them, which at the first was the tabernacle, Levit. 26. 11. See on Chap. 26. 1.

{dwell among them} Not that God's essence or presence can be confined to any place, Psal. 139. 7, 8. but that he would there give especial evidence of his grace, and glory, and of his near relation to his people, in intercourse with them by his word and sacraments; that tabernacle was a type of the church, the mystical church of God's people, in whom he dwells as in living temples, 2 Cor. 6. 16. Heb. 3. 6. See 1 King. 6. 13. Rev. 21. 3.

V. 9. {after the pattern} God showed Moses a model, after which he was to make the tabernacle. See verse 40. 1 Chr. 28. 19.

V. 10. {two cubits} That is, of the common cubits, being in length from the bending of the arm to the end of the longest finger; some measure the cubit to a foot and an half, of our measure; and so the ark was in length, a yard and nine inches, and three quarters of a yard in height and breadth.

V. 11. {crown of gold} Crowns are commonly round, but this was a square erected border according to the figure of the ark. See Annot. on Chap. 30. 3.

V. 12. {in the Ark the Testimony} See 2 Kin. 11. 12. 1 Cor. 2. 1. When the ark was made, commandment was given, that the testimony should be put into it, Exo. 25. 26. By the testimony is meant the two tables of stone written with the finger of God, Exo. 31. 18. called the testimony, because by them was testified God's will concerning the people's duty. Before the ark, (wherein was the testimony) and near unto it, Aaron's rod was laid and kept, Num. 17. 10. And the book of Deuteronomy, was to be put in the side of the Ark, Deut. 31. 26. that is, by the side of the ark, for the preposition Hbjin [besad] there used, may be rendered by a, ab, de, e, and ex, which may note a distance from it, but withal a near situation to it. Some Hebrew writers say it was put into a case, or repository, placed close by it; for it is expressly said, Nothing was in the Ark, save the two Tables of Stone which Moses put there at Horeb, 1 Kin. 8. 9. and the same is repeated 2 Chr. 5. 10. On the contrary (in appearance, not indeed) the author to the Hebrews says, After the second Vail was the Tabernacle, which is called the holiest of all, Heb. 9. 3. which had the Golden Censer, and the Ark of the Covenant overlaid round about with Gold, wherein was the Golden Pot that had Manna, and Aaron’s rod that budded; and the Tables of the Covenant.

That which seems to be the difference (for the matter of it, as Whether any thing but the Tables of the Law onely were in the Ark, or Aarons Rod, and the Golden Pot of Manna also) is of no great moment in itself; yet some piously affected towards the honorable estimation of the law, think it advances the honor of it, that nothing should be thought worthy to be placed with it in the ark, and therefore they cleave close to the negative testimonies, forenoted out of 1 Kin. 8. 9. 2 Chr. 5. 10. On the other side, some conceive it an impeachment of the authority of epistle to the Hebrews, if the words thence cited, be not taken to be literally true, as they seem to carry the sense at the first sight; and Cajetane (besides the Servatians and Anabaptists, Sixt. Senens. Biblioth. Sanct. l. 7. p. 491.) took occasion to deny the authority of that epistle, because (as he thought) it contradicted the two testimonies forementioned, as some of his own side have observed of him, namely Bellar. de Verbo Dei, l. 1. c. 17. Jacob Gordonius on 1 King. 8. 9.

Hence commentators are divided, some resolving, that nothing was in the ark but the two tables of the law; some, that Aaron's rod, and the golden pot of manna, were there also. The reconciliation is made two ways. 1. By historical narration. 2. By grammatical construction.

By historical narration, distinguishing the times, thus: While the tabernacle stood, they were placed all in the ark; but afterward, when the temple was built, only the tables of the law were placed in the ark, (and therefore it was so punctually noted as a new thing in those two forecited testimonies) and the rod and pot of manna were kept in some other part of the temple; and they might be safer in the temple without the ark, than without it in the tabernacle; yet some are of opinion, that they were not in the ark, neither during the time of the tabernacle, nor in the days of Solomon, but afterwards in the time of Jeremy; when by reason of the Chaldeans, Jer. 49. the Jews, fearing the loss of such precious things, put them all together in the ark, and that ark into an hole or cave of the earth to be hid; and afterwards when the temple was repaired, the ark was dug up, and placed in it again, and those three things in it before mentioned: And as Adricom Delphus reports, when Jerusalem was taken by Titus, he had that, the ark, and pot, and rod, and the golden table, or showbread, and the golden candlestick, and other utensils of the temple, as a part of the spoils of that glorious fabric; Andrichom. in Descrip. Jerus. p. 15. num. 77. and some hold that Paul might have the relation from Gamaliel, or by a Jewish tradition, or by revelation from God, as he had the names of the chief enchanters of the Egyptians, Jannes, and Jambres, 2 Tim. 3. 8.

Against this, viz. the placing of those other two things, besides the law, in the ark, Estius on Heb. 9. 4. objects, that Aaron's rod was too long to be lodged in the ark, for that (says he) was but two cubits and an half long, Exod. 25. 10. and the rod was a long pastoral staff, such a one as Moses used when he kept the sheep of Jethro his father-in-law. But that is but his fancy, which has no ground; and two cubits and a foot, being above a yard and a quarter, might be long enough for the rod in respect of any use we find that was made of it; and for the negative, in 1 King. 8. 9. & 2 Chr. 5. 10. which says, That there was nothing in the Ark but the Tables: The answer, which some learned men give unto it, is, That there was nothing of that kind, viz. Nothing of the whole law in it, but the two tables, wherein the Ten Commandments were written.

This historical resolution reconciles the epistle to the Hebrews, to those other places, without varying a letter from the text, or from the sense, which at the first blench the words import. The other resolution is grammatical, and that is twofold: 1. That, whereas it is said wherein, or in which, the original may be rendered with which; for in that sense we find the proportion ἐν often used; As there was a man with an unclean spirit, in the Greek it is, ἐν πνεύματι ἀκαθάρτῳ, in an unclean spirit, Mat. 1. 23. His word was with power, Luk. 4. 32. in Greek ἐν ἐξουσίᾳ, in power; The first Commandement with promise, Eph. 5. 2. in Greek ἐν ἐπαγγελίᾳ, in promise; That I may come unto you with joy, Rom. 15. 32. in Greek ἐν χαρᾷ, in joy. Secondly, if we take the words in which, and with which, as these examples show, then the words ἐν ᾗ may be in construction referred not to the next antecedent, which is κιβωτὸς, the ark, though that be of the feminine gender; but to σκηνὴ, the tabernacle, which is feminine also; and so the sense is, wherein, or in which tabernacle was the manna, Aaron's rod, and the tables of the covenant (taking all three together) though the tables of the covenant were not only in the tabernacle, but also in the ark; and this construction has warrant not only by rule, whereof see Sixt. Amama, Hebr. Gram. l. 2. c. 2. p. 152. but also by many examples of the Scriptures; as Gen. 19. 2. 2 Sam. 21. 14. Psal. 99. 7. Mar. 2. 3. 2 Thess. 2. 9. In this variety of reconciliations, the judicious reader may make his choice; but none can be so simple as against so many probable resolutions, to impute contradiction to the fore-alleged Scriptures.

V. 17. {Of the Mercy-seat} This was the covering of the ark, made of pure gold; and not distinct from the ark but placed close unto it; and God sitting as it were, upon the wings of the cherubims, (which made the representation of a seat) on the ark below it. This narrow seat was a figure of Christ: the word signifies a covering: the meaning is, man's iniquity being covered by Christ's merits, God is merciful unto him, Psal. 32. 1. and therefore it is called the propitiatory, and Christ a propitiation for man's sins, 1 Joh. 2. 2. because of the favor and mercy communicated to men, through his merit: and this was placed betwixt the tables of the law, and the majesty of God appearing between the cherubims, ver. 22. to note that Christ stands between God and the rigor of the law, in our stead as our mediator, and that God might look upon the law through him, as fulfilled by him for our sakes, and on our behalf.

V. 18. {Cherubims} The word Cherub, as some Hebrews conceive, is compounded of Che, that is, as it were, and Rabin, that is, a boy or a young man. These cherubims were figures of appearing angels, or glorious representations in human shape, like beautiful youth, made with wings, to signify the expedition which is used by angels, in obeying the will of God; Hence the Papists would defend their idolatry against the second commandment: But they may as well take upon them, to root out whole nations by war, against the sixth commandment, and spoil men of their goods, against the eighth; because God gave an especial warrant to his people of Israel for them both against a general rule; when there is a general rule, as that prohibition concerning images, the exception must have especial warrant by the same authority that made the rule; but it is absurd from a special exception from a general rule, to set up a general contradiction to the rule; as the Papists do in this particular. See on Gen. 38. 3.

{of beaten work} Not melted and so cast in a mold, but beaten out of the whole piece with an hammer.

V. 19. {Mercy-seat} Or, the matter of the Mercy-seat.

V. 20. {their faces shall look one to another} Heb. The face of a man turned to the face of his brother; Which further confirms their portraiture to have been of an human shape: as is noted on verse 18. See 1 Kings 8. 7. Heb. 9.

V. 22. {there will I meet with thee} That is, above the cherubims and in the middle between them I will gloriously appear, and declare my mind unto my people, thence it is probable were formed sensible words. 1 Sam. 4. 4. Judg. 20. 27. 2 King. 19. 15. Psal. 80. 1. & 99. 1. Num. 7. 89.

V. 23. {Table} As it is described from ver. 23. to 28. See 1 King. 17. 48.

{Shittim wood} Chap. 37. 10. See Annot. on ver. 5.

V. 25. {a border} Made of gold bounding the table upon every side, and lying flat upon it like a guard upon a garment; upon this was set a crown four fingers high, yet not round, (as crowns usually are) but as the table foursquare; there is twice mention of a crown, ver. 24, 25. whence some take it, there were two crowns; but it is more like there was but one, though twice named.

V. 29. {dishes} To receive the fine flour, and other oblations brought unto the temple; and for the showbread, which was to be placed upon them.

{spoons} To put frankincense in, and to take it out of the dishes, when it was to be burned upon the altar of incense.

{bowls} For the drink offerings; into which they were put; and out of which they were poured in oblation to God.

{to cover withal} Or rather to pour out withal, for out of the bowls they were poured, and yet the bowls also might be covered.

V. 30. {Shewbread} Heb. the bread of faces; that is, the bread showed, presented, or set in view as before the face: the manner how, is set down, Lev. 24. 5. they were in number twelve, according to the number of the tribes of Israel; in measure each contained two homers; enough to serve two men for one day; and they were placed on a table, not in the holy of holies (where only the high priest came) but in the holy place; the place of the priests, not of the people; and six and six in a row, were these cakes or loaves placed, answering each other. This bread was (every Sabbath) set new on the table, and when the new came, the priests did eat the old in the holy place. The setting of these loaves was a memorial of God's beneficence to his people, preparing (for them) a Table in the wildernesse, Psal. 23. 5. & 78. 19. and to admonish them, that in taking their repast, they should have an especial eye to God, in whose presence that provision was set, to whom they were to give thanks, and eat to his glory, 1 Cor. 10. 31.

V. 31. {candlestick} Zach. 4. 2. Rev. 1. 4.

V. 34. {In the candlestick} That is, in the shaft of the candlestick.

V. 37. {they shall light} Or, cause to ascend: Chap. 30. 8. & 27. 20. 2 Chr. 13. 11. Lev. 24. 2, 3. 1 Sam. 3. 3.

{over against it} Heb. the face of it. That is, towards the table of the showbread: Num. 8. 2.

V. 39. {talent} The ordinary talent contained 54 pounds, 8 ounces; a quarter of troy weight; the sacred talent contained an hundred pound. So in some directions before Josephus: others augment it to an hundred and twenty-five pound weight, reckoning twelve ounces to the pound. See on Chap. 38. 25.

V. 40. {pattern} Chap. 28. 30. & 1 Chr. 28. 12, 19. Acts 7. 44. See Annot. on ver. 9.

{which was shewed} Heb. which thou hast caused to see.

CHAPTER 26

OF THE SANCTUARY, OR TABERNACLE, A BRIEF DESCRIPTION.

The sanctuary (at this time the tabernacle) was a movable house, made of boards of Shittim wood, whereof see ver. 15. and hung about with curtains, wrought with divers colors in a curious manner, and covered over with three coverings, one upon another, to keep it from harm. It was thirty cubits long, ten cubits high, ten broad: the uppermost part whereof was made slope, and somewhat bending, each way (as the roof of an house) to shoot off rain, that it might not rest upon it. It was divided into two parts, the one was called the holy of holies, at the upper end of it taking up ten cubits, wherein what was placed, see Chap. 25. 16. Into this holy of holies only the high priest came, and that but once a year, Lev. 16. The other part was called the holy place, containing in it twenty cubits. In this was the altar of incense, on which incense was burned; on the right side thereof was the candlestick, mentioned, ver. 31. and on the left the table of showbread, whereof ver. 35. These two parts were divided by a veil, and from the latter part of the tabernacle, there was a court of fifty cubits in length walled with boards, but without a covering above; in part of this court which was next unto the tabernacle, was the altar of the burnt offering, and the brazen sea, or laver for the washings; and so far might none approach but the priests, whose place was divided from the people's by a partition wall of boards, three cubits high and no more, that the people might see the priest at his sacrifice; and into this part, neither Gentiles, nor any unclean person might approach, Josephus Antiq. l. 3. c. 5.

Verse 1. {The Tabernacle} That is, a tent, or movable house for the ark, table, showbread, &c. See on Chap. 25. verse 8.

{of cunning work} Heb. the work of a cunning workman, or embroiderer. Silk or linen being the ground, threads of blue, purple, and scarlet, were curiously wrought upon it, to make it both various and glorious.

V. 3. {five curtains} So joined as to make up one great one; and the other five so joined, as to make up another great one, and these two after by loops, buckles, or hooks, so coupled together, as to make the tabernacle as one entire work.

V. 7. {to be a covering} Not only above, but round about; so they were as a case for the tabernacle (which was fine and precious) to preserve it both above, and on all sides, from the injury of weather; this covering was made of goats' hair, woven into cloth: and there was a third covering of rams' skins dyed red, ver. 14. and a fourth above that, next unto the weather (of badgers' skins) which are stronger, and coarser than the other; these curtains were joined together as the other, ver. 3.

V. 9. {double the sixth curtain} That is five on the one side, and five on the other, coupled together and, the sixth was to hang over the entrance of the tabernacle, the curtains being eleven in all, which number is made up of five and six, the sixth of the six, and the eleventh of the whole was to be doubled, and so to hang on both sides the door of the tabernacle. These were larger than the former curtains of cunning work, for they were 30 cubits long, ver. 8. the other but 28, ver. 2. because they were but a covering and safeguard of the finer curtains.

V. 12. {remnant} For these curtains were two cubits longer than the curtains of the tabernacle, ver. 2, 8. so that they were sider by a cubit on both sides, that they might the better cover the better covering which was under them, and save it from wearing or defiling.

V. 15. {Shittim wood} Whereof there was store in the desert of Arabia. See on Chap. 25. 5.

V. 24. {coupled} Like twins exactly answering one another: this is to be understood of the two corner boards in the back part of the tabernacle, mentioned ver. 23. which for more strength and firmness were to be double, above and below, and so closed together that the ring put in the corner might serve for the bars which met on both sides.

V. 26. {bars} These bars covered with gold, and put into golden rings were to strengthen and hold the boards together, that they might be firm and steadfast.

V. 28. {midst of the boards} Not through the thickness of them; but through the rings, which were fastened to the middle of the outside; the middle, in respect of the space above and below the bars.

V. 30. {according to the fashion} Acts 7. 44. Heb. 5. 8. See on Chap. 25. 9.

V. 31. {vail} Within this veil which separated betwixt the holy place, and the most holy, was the ark placed, ver. 33. 2 Chr. 3. 14. Matth. 27. 51. Heb. 9. 3.

{with cherubims} The portraiture of them wrought or woven into the work. See the Note on Chap. 25. 18.

V. 32. {hooks} Some read heads of the pillars.

V. 33. {most holy} Whereinto the high priest only entered once a year; here was the ark placed, and hence God gave answers; therefore it was called the oracle, in the 1 King. 6. 15, 19. & 6. 28. it was a type of heaven, the throne of God, for here God manifested his especial presence, and the high priest entered into it by especial prerogative; as Christ our high priest into heaven, and but once a year, the better to preserve the reverence of the place, for which cause it was separated by a veil from the rest of the tabernacle: See Chap. 34. 10. Levit. 16. 2, 16, 17. Heb. 9. 7.

V. 35. {the Table without} That is, the table of the showbread, or twelve cakes or loaves (representing the twelve tribes) shall be on the outside of the veil, not in the inside, (where the ark was placed) that is, it must be set not in the most holy place, nor on the inside in the holy of holies where the ark was placed.

V. 36. {an hanging} This hanging, or veil, was a partition betwixt the holy place of the priests, and place where the people were, it was not close to the ground, because at the entrance it was to let in some light. See on Levi. 4. 6. ver. 37. overlay them with gold. See on Chap. 36. 38.

CHAPTER 27

Verse 1. {Altar} This was not the altar which served for oblation of incense morning and evening, but the altar of burnt offerings made three cubits high, and five cubits square, placed not in the tabernacle, but in the court, (which sometimes is comprehended in the name of the tabernacle) to the midst of its height (which had some Shittim wood about it) it was covered with brass, but within was, as some conceive, filled up halfway with earth or rough unhewn stones; or which is more probable by the description in the text, it was hollow unto the midst where the brazen grate was, upon which the daily sacrifice of a lamb morning and evening was offered, Exod. 29. 39. and other oblations of several kinds and occasions. It was first consecrated with holy oil, Num. 7. 1. and then other things set upon it were hallowed by it. Mat. 23. 19. This altar differed from such as were made of earth, upon extraordinary occasions, Exod. 20. 24. for this was to continue for the constant service of the tabernacle, which must not be so base and mean as the other, because the tabernacle was glorious.

V. 2. {horns} Made like horns sharp and crooked, partly for ornament, partly for use; and the use, as some conceive was, chiefly to bind the sacrifice to the altar, Psal. 118. 27. which was to be offered upon the altar.

{with brass} The wooden part of the altar, was to be overlaid or covered with brass to preserve it from fire, and yet it was strange, that the brass very much heated did not burn the wood; and there was, as some conceive, an especial providence in it, that it did not so, God as he sent fire down upon the altar overruling the operation of it at his pleasure, yet the altar being so broad, the fire might be kept in a grate at due distance from the wood.

V. 3. {fire pans} Which served to carry fire from the altar of the burnt offering, to kindle the incense, which burnt in chafing dishes upon the altar of incense.

V. 4. {the grate} Made like network, but with small holes like a sieve, was fastened by rings to the altar, and let down by chains to the midst of it; under it, as some conceive, was the wood and fire put, upon it the sacrifice was laid to be burned; others hold, that both fire and sacrifice were upon it.

{four brasen rings} The altar had rings and bars by itself, Chap. 38. 7. and so had this grate, that they might be removed and carried severally by themselves.

V. 8. {as it was shewed} Heb. as he shewed, Exod. 25. 40.

V. 9. {the Court of the Tabernacle} Which compassed the tabernacle on all sides: which was an uneven square, for it was an hundred cubits, or fifty yards long; and fifty cubits, or twenty-five yards broad, and five cubits, or two yards and an half high, which had for walls hangings of fine linen, borne up by pillars of brass. In this court and about the midway from the tabernacle to the outside of it, was placed the altar, in the open air, that the flame and fume of the sacrifice might have free vent without hurt or offense. Of this court fifty cubits from the east end towards the sanctuary, were for the sacrifices which were tendered by the people, in the part nearest to the entrance, and offered by the priests towards the furthest part of the fifty cubits and about ten cubits distance from the tabernacle; for so many cubits was it off the altar on the east side; and so many from the walls, or hangings of the court, on the west side, and 20 cubits on the north, and as many on the south side. In this spacious court there was receipt for all professions of religion, whether sincere or hypocritical, and so it was a type of the church visible in the world.

V. 10. {fillets} They were certain hoops or circles of silver plate, compassing the upper part of the pillar to beautify it, and it may be also to fasten the hangings in some places to the pillars.

V. 13. {East side Eastward} Or, full East.

{fifty cubits} Meaning curtains of fifty cubits.

V. 16. {gate of the Court} Which was on the east side.

V. 18. {fifty} Heb. fifty by fifty.

V. 19. {pins} Or, stakes. Wherewith the hangings were fastened to the ground, that they might not be waved to and fro with the wind.

V. 20. {oil olive beaten} Lev. 24. 2. Such as comes from the olive, when it is first pressed, and beaten, and rather beaten with a pestle, or mallet, than crushed with a heavy weight of a press, or millstones; because it should run clear and free from dregs.

{to burn} Heb. to ascend up.

{always} See on Chap. 30. ver. 8.

V. 21. {of the Testimony} That is, of the law (in the ark) the testimony of God's will, and of his covenant with his people, See on Chap. 25. 16. & 31. 18.

{From evening to morning} For all night, and not by day, were the lamps to burn; and though it be said always, ver. 20. that is to be understood only of the night season, as if it had been said every night; for they could not burn until they were lighted, and they were not lighted until evening, Chap. 30. 8. and from thence they were to burn until the morning, Lev. 24. 3. This might be a type or figure of that spiritual light which dispels the darkness and blindness of the mind, 2 Cor. 4. 6. 2 Pet. 1. 19. See 1 Sam. 3. 3. 2 Chr. 13. 11.

CHAPTER 28

Verse 2. {Holy garments} Garments to be worn in holy ministrations in reference to Christ our high priest, who is holy and undefiled, Heb. 7. 26. and his robe which Christians must put on, to make them accepted with his father, is a most holy robe. See Isai. 52. 1. Rev. 19. 8.

{for glory and for beauty} Whereby his office may be known to be glorious, and excellent as representing him, who was, and is the brightness of the divine glory, Heb. 1. 3. Joh. 1. 14. and the glory of his people Israel, Luk. 2. 32. The other priests had garments also for glory and for beauty, v. 40. but they were nothing so glorious and beautiful as Aaron's were; for though as priests they were types of Christ, and so their calling was honorable, and their garments graceful; yet the high priest was therein higher, and therefore in his raiment much more glorious than they, and by this livery of their Lord and master, they were appropriate to his service.

V. 3. {wise hearted} Skillful artificers.

{whom I have filled with the spirit of wisdom} The Israelites had now more need to be inspired by God with extraordinary knowledge because (as some observe) they were employed in Egypt rather as drudges, than trained up in an ingenious education, in arts and sciences: and yet had they been brought up in the study of them (wherein there is no proficiency without God's favorable assistance, for all knowledge is from him, even that of the husbandman, Isa. 28. 26.) to such extraordinary curious work, there was need of more than ordinary direction, or instruction. See Chap. 31. 2. & 35. 30.

{to consecrate him} That is, to separate him from the rest of the people to God's especial service.

V. 4. {an Ephod} There was two sorts of ephods, the one made of fine and pure linen, which was common to all priests, 1 Sam. 2. 18. & 22. 18. and used also by other persons upon extraordinary occasion: as David when he danced before the ark, 2 Sam. 6. 14. The other was made of divers materials and colors, peculiar to the high priest, which was a short coat without sleeves, put upon his other garments (to keep them close together) which use is intimated in the Hebrew word; these garments were all of them in number eight, reckoned in divers orders here, and Lev. 8. 7, 8.

V. 8. {curious girdle} Or, embroidered.

V. 9. {Onyx stones} White stones, like the white of a man's nail, whence they have their name. Anselm. Boetius Hist. gem. l. 2. c. 90. Some of them are of divers colors, with white speckles in them. See on v. 20.

V. 10. {the other six} Of these two sixes, it is like Levi was none among them, for the Levites presented themselves to God, in their daily ministration: and there were twelve besides Levi, because for one Joseph, were reckoned two, Manasseh and Ephraim.

{according to their birth} Gen. 43. 33. the eldest first, and the youngest last, see on v. 21.

V. 11. {with the work} Wisd. 18. 24.

{in ouches of gold} That is, hollow places, in which the stones were set fast, as a diamond in a ring.

V. 12. {shall bear their names} This was a resemblance of Christ our high priest, representing his church to God his father.

{upon his two shoulders} The priest was to bear the people on his shoulders, by a patient bearing of their weakness, and waywardness, as well as on his breast, v. 15. by pastoral affection, v. 29.

{for a memorial} Not to the people to remember the goodness of the patriarchs, who were many of them more noted for great faults, than for virtues; much less may we think them to be as a help or memory to God, who neither can be ignorant, nor forgetful of anything: But chiefly this memorial was to Aaron to remember the people by intercession for them; and withal to signify that their memory is presented to God, and preserved with God. See Annotations on Gen. 9. 16.

V. 15. {the breastplate of judgment} Ver. 19. It was so called, because the high priest could not give sentence in judgment without that on his breast; or because when he consulted with God in cases of doubt for a divine judgment, in that case he was to wear it on his breast. See on v. 30. See also 1 Sam. 28. 6. & 30. 7.

V. 17. {a Sardius} Or, Rubie, Exod. 39. 10. a blood-colored stone, and therefore called also a ruby; but Sardius from Sardis, a city of Lydia, in Asia, where such stones are most plentiful; or where there are the rarest, or best of that kind: whereof see Plin. lib. 37. c. 8.

{a Topaz} A stone of a golden color, as some say; others say it is green, Plin. lib. 37. Chap. 8. and others, partly of a gray, or sky color: but it seems to be a stone of high price, especially the topaz of Ethiopia, Job 28. 19. the operations of it are many and rare, as Fr. Rueus sets them down, in his second book of gems, and Chap. 5.

{Carbuncle} A precious stone shining like lightning, or a glowing coal of fire: the word Baraketh, is derived of the word Baroke, to lighten, Plin. lib. 37. c. 7. col. 253. Rueus ibidem c. 18. p. 249. And Anselm. Boetius de Gem. l. 2. c. 8.

V. 18. {an Emerald} A stone of most perfect green color, most pleasant to the eyesight, and profitable, both to preserve it, and to recover it when it is weakened; as Pliny says, lib. 37. c. 5. See Rueus lib. 2. of Gem. c. 4. p. 237.

{a Sapphire} Is a precious stone of a light-colored purple, or of a bluish color, like to that which is sometimes seen in the clear sky. Ibid. c. 2. p. 233.

{a Diamond} Is a stone bright and white, like crystal, but in a more excellent degree, very hard, Ezek. 1. 9. Zach. 7. 12. Jer. 17. 1. though in those places the Hebrew word be not Jahalom, as here, but Shamir) so hard, that by blows the hammer and anvil receive more hurt from it, than it from them, Plin. nat. hist. lib. 37. c. 10.

V. 19. {a Ligure} Or, Lyncure. A kind of amber, Plin. 37. Chap. 3. a gum hardened into a stone, which stone (in some places) is very precious, and of excellent quality and operation: Rueus lib. 2. c. 18. 26. Some call it a turquoise, or torcois, a stone of a pale green, inclining to sky color, and of strange effects, Ibid. c. 18. p. 256. Some take it for a Hyacinthus, or jacinth, which is of a purple or violet color.

{an Agate} Or, Achate. A blackish stone, most usually with white streaks upon it, and many of them have much variety of colors, Rueus lib. 2. c. 16. p. 255. which though in some places it be common, is said to be of excellent virtue against many diseases: of this see Plin. lib. 37. c. 10.

{an Amethyst} A precious stone, of a pale violet color, Rueus lib. 2. c. 11. p. 244. Of this, see Plin. lib. 37. c. 9.

V. 20. {Beryl} Is a shining precious stone, whereof there are divers sorts; but the best is of a seawater green color, Plin. lib. 37. Chap. 5.

{the Onyx stone} Of that there be many sorts, some say six, some ten, some fourteen, some eighteen; it is hard to say which of them is here meant, Plin. lib. 37. c. 6. See Annot. on v. 9.

{Jasper} Of which also there were many sorts of several colors, Rueus lib. 2. of Gem. c. 1. p. 231. See also Plin. lib. 37. v. 8, 9. Many of these stones are mentioned, Rev. 21. 19, 20. and of them many make mystical significations, which wanting ground of Scripture, the building upon them may prove no better than presumptuous fallacies. For though many things of the ceremonial law served to shadow out heavenly things, Heb. 8. 5. yet it is not safe to presume (especially in the explanation of mysteries) above that which is written; nor be too punctual in screwing up sensible things to spiritual conformities: as some, both ancient and latter authors have been, especially of the Popish party; nor too bold in bringing down religious matters, to natural allusions, as Josephus does, Antiq. lib. 3. c. 8.

V. 21. {according to the twelve} It is probable from hence, and from verse 10. that their names were set upon the twelve stones, according to the order of their births; and so Reuben had his name set upon the Sardius, Simeon upon the topaz, and so Benjamin the youngest had his upon the jasper, named last. See the second Annot. on v. 10.

V. 29. {bear the names} Aaron shall not enter into the holy place, in his own name only, but in the name of all the tribes of Israel. See Annot. on v. 12.

{breastplate of judgment} See Annot. on v. 15.

{upon his heart} This signifies how near the elect lay to the heart of their high priest Christ Jesus: that is, how heartily he loved them, who parted with his own heart's blood for their sakes: and it is an admonition of the pastor's affectionate respect to his flock; as we see in the apostle's example, 1 Thess. 2. 8.

{for memorial} See Annot. on v. 12.

V. 30. {Urim and Thummim} Signify light and perfection, according to the best derivation in the Hebrew tongue; and they are put in the plural number, lights, and perfections; to note the plenty, as well as the excellency of divine graces. This was meant, as some conceive, of the splendor and perfection of the precious stones, of the breastplate, which were of most clear and perfect beauty: but that is not all; for besides that, these words were engraved, or written upon some of the precious materials of the high priest's ornaments, the Urim and Thummim was neither made, nor placed by the inspired artificers, but (as some learned writers rather think, by the comparison of Exod. 39. 10. Levit. 8. 8.) made by God himself, and put by Moses into the breastplate. Hence it was called the breastplate of judgment, v. 15. and the judgment given thereby the judgment of Urim, Num. 27. 21. because the high priest put it on when he consulted with God, and received from him clear and determinate answers in cases of doubt. These answers were sometimes made by audible voice, sometimes by secret inspiration, which when the priest had told it to the people, the stones and letters in the breastplate, as is probably conceived, (for there is nothing certain of it in the Scripture) might have an extraordinary brightness appearing on them, for assurance that the priest had spoken with the Lord, and received resolution from him; as by the shining of Moses his face, when he came from God, with the tables of the testimony in his hand, Exod. 34. 29, 30. it was manifest that he had from God, what he brought unto the people; and whereas David, desiring to consult with the Lord, called for the ephod, 1 Sam. 23. 9. the reason was, for that the breastplate was fastened to the ephod, v. 28. and the ephod to the breastplate; so that if he had one, he had both, Exod. 39. 21. This oraculous consultation with the breastplate; that is, by the use of the breastplate, continued among the Jews, until about, or somewhat above one hundred years before Christ, as some affirm; but it is generally, and more probably thought, that it lasted no longer, than to the captivity of Babylon: (for which see Ezra 2. 63.) and after that time we find not that the Jews had any use of that kind of revelation. Lev. 8. 8. Ezra 2. 63. Neh. 7. 65.

V. 32. {Habergeon} A coat of mail, which is a defensive armor, made of iron rings linked one within another, after the manner of network.

V. 34. {A golden Bell and a Pomegranate} Which were flat and embroidered, and so mixed with the bells, that between two pomegranates, here was placed one bell, and between two bells, one pomegranate. Josephus antiq. l. 3. c. 8. The bell was for sound, and the priests' lips were to preserve knowledge, for the instruction of others, Mal. 2. 7. and he must not be mute, Isa. 56. 10. and if he be, it is upon his utmost peril, ver. 33. And it must be a golden bell, for that it is the most precious and purest of metals, such must his doctrine be, Prov. 3. 15. The pomegranates being a sweet and savory fruit, signify his life and conversation, the fruit of his profession, of good relish and acceptation to good people. Some refer the bell to Christ's prophetic office, and the pomegranate, to the sweet savor of the sacrifice of Christ's priestly office, or of his personal perfections, or the graces he gives to his church. See Cant. 4. 3. Chap. 6. 7, 8.

V. 36. {a plate of pure gold} As some Hebrew doctors say, it was in breadth the measure of two fingers broad, in length, reaching from one ear to another: Josephus thinks it was not a plain plate, but a crown of gold, Antiq. l. 3. c. 8. Which joined to the mitre, might (as some conceive) signify, that Christ, of whom the high priest was a type, was a true Melchisedec, that is, both a king and a priest.

{HOLINESS TO THE LORD} Holiness appertains to the Lord, and he is most holy, and nothing unholy may appear before him; and therefore all, both priests and people, must see to their service of him, that it be pure and holy, and such as may be pleasing unto him, who is most perfectly holy, and who is honored by the blessed angels with multiplied acclamations of holiness, Isa. 6. 3. See Chap. 39. 30. Psal. 93. 5. Dan. 9. 24. 1 Cor. 30. Heb. 7. 26.

V. 38. {bear the iniquity} The people's offering could not be so perfect, but some fault would be therein; which sin, the high priest as a type of Christ did bear, and pacified God by making an atonement for them, Lev. 10. 17. Num. 18. 1. Isa. 64. 6. Heb. 13. 15. 1 Pet. 2. 5.

{shall hallow} That is, consecrate, or give up to God in their holy oblations.

{always} That is, as oft as he exercises his priestly office before the Lord.

{accepted before the Lord} The real holiness of the priest (answerable to the ceremonial, worn on his forehead) made him accepted for himself, and the people, when he ministered before the Lord.

V. 39. {the coat} A white gown sleeved, and reaching gown-like unto the feet, which made loose, was kept close to his body with a girdle, Lev. 8. 7.

{Mitre} A linen mitre, a cover of the head; in what fashion it was made, is uncertain; yet conceived, it was fine linen wreathed up, as the Turkish turbans now are.

{the girdle of needle-work} What a girdle this was, see Exod. 39. 39.

{for glory and for} See Annot. on v. 2.

V. 40. {coats} Of linen; for woolen wearing was forbidden to the priests, Ezek. 44. 17. these are ephods, such as are mentioned, 1 Sam. 22. 18. which differs from that of the high priest's, for that was embroidered, and these were not.

V. 41. {and consecrate them} Heb. fill their hands, That is, consecrate them, by giving them, or putting into their hands things to offer; and thereby admit them to their office, Chap. 29. 9, 24.

V. 42. {to cover their nakedness} Heb. flesh of their nakednesse, Exod. 20. 26.

{from the loins even unto the thighs} Inclusively; that is, including and covering both the loins and thighs, lest if they should stumble and fall, their nakedness should be seen to their shame.

V. 43. {that they bear not iniquity} For not hiding their nakedness.

CHAPTER 29

Verse 1. {Without blemish} Neither lame nor blind, or defective, or monstrous in any member, nor sick, nor sore. See Mal. 1. 13, 14.

V. 2. {unleavened bread} See on Exod. 12. 8. Here be three sorts of unleavened bread, two of them are particularly named cakes, and wafers; and by unleavened bread, in the first place is meant another sort, to wit, loaf bread, mentioned v. 23. called there in the Hebrew Chicar Lechem, that is, a mass of bread, or great bread. By bread Christ might be signified, as John 6. 55. and by its being unleavened, his sincerity, humility, and sweetness.

V. 3. {bring them} Present them in the first part of the court, to be brought nearer to the tabernacle, to be offered afterward.

{in the basket} See on Gen. 21. 14.

V. 4. {wash them} There is none, either person or calling free from pollution, yet those who are designed to serve God in especial manner, must endeavor after especial purity; and when they fall short of what they should and would be, they must look up to Christ, and admire and adore his perfect holiness, which needs no washing, and whose blood cleanses the soul, as water the body washed in it.

{water} Taken out of the brazen laver, placed between the tabernacle and the altar, Exod. 30. 18.

V. 5. {garments} The linen breeches are not here mentioned, for those were privately put on before, these were to be put on openly at the door of the tabernacle.

V. 6. {mitre} Lev. 8. 9. See on Chap. 28. 39.

{the holy crown} That was the golden plate forementioned, Chap. 28. 36. See Annot. on it, and Lev. 8. 9.

V. 7. {oil} Oil heals, softens, and sweetens; and therefore betokens the graces of the Holy Ghost, 1 Joh. 2. 27. which give soundness to the soul, softness to the heart, sweetness to the life and conversation, most agreeable to priestly function. Of the making of this holy ointment, see Chap. 30. 23. This pouring out of this anointing oil, seems to be peculiar to the high priest, See Psal. 133. 2. for we find not the like prescription, or application to any of the inferior priests; their hands were anointed, but not their heads, as the high priest's was; nor was this done in succession to the inferior priests, (though at first both Aaron and his sons were consecrated with ointment, Exod. 30. 30. Chap. 40. 14. Lev. 8. 30.) but only to the high priests, who were admitted into their office with this precious ointment. Chap. 30. 25.

V. 9. {put the bonnets} Heb. binde.

{a perpetual statute} To be successively continued in the line of Aaron, until Christ come in the flesh, to effect what they foreshowed. See on Chap. 12. 14.

{consecrate} Heb. fill the hand of. See Annot. on Chap. 28. 41.

V. 10. {put their hands upon the head} As confessing their own guilt, and putting it upon the head of the sacrifice, offered first for their own sins, that they being accepted, might be the fitter to offer sacrifices for the sins of the people: and it seems the party that brought a sacrifice (though one of the people) was to lay his hand upon the head of his own oblation, Levit. 4. v. 24, 29. which was done with confession of sins, Levit. 16. 21. and at least an implicit acknowledgment of the desert of death in themselves, though it were turned upon the beast; see on Levit. 4. 33. and thus was the sin laid upon the sacrifice, as a type of Christ, Isa. 56. 6, 7. And it was the manner (when sin was charged upon a guilty person) that the witnesses laid their hands upon him, as well to testify their accusation of him, as to stone him, Deut. 17. 7. Now as the beast to be offered had no inherent guilt in him, but an imputed guilt laid upon him, so was it with Christ, Isa. 53. 4, 6. The immaculate lamb, who was made sin for us, that he might take away sin from us, John 1. 29. 2 Cor. 5. 21. 1 Pet. 1. 19.

V. 11. {thou shalt kill} That is, Moses, (for he was of the tribe of Levi, being Aaron's brother) and though we read not of any solemn, or particular consecration of him to the priesthood, yet he is numbered among the priests, Psal. 99. 6. and (as a priest) did both consecrate Aaron for the high priesthood, and offer sacrifices; yet the word Cohanim, which there, and elsewhere, most usually signifies a priest, or sacrificer, is sometimes taken for a prince, or principal officer: see on Chap. 2. 16. But though Moses exercised the priest's office in this consecration, yet when there was a standing priesthood set up, it is like he left that service (if not altogether, yet for the most part) to those who were of the priestly function.

V. 12. {horns} Of the brazen altar which was placed at the door of the tabernacle, Lev. 4. 7. not on the horns of the golden altar of sweet incense, there also named, because hereby the brazen altar was to be consecrated for future sacrifices: and because the priests, not yet competently consecrated, they were as the people, at whose sin offering the blood was sprinkled upon the horns of the brazen altar, Lev. 4. 7. & 18, 30. & 9. 9.

V. 13. {the caul which is above the liver} It seems by the anatomy, and the Jewish writers to be the midriff.

{the fat that covereth the inwards} The burning of the fat, and inward parts (which in all sacrifices were burned unto God) was to mind them of the mortification of their covered corruptions, signified by the fat, Psal. 119. 70. and by the charge of wickedness on their inward parts, Psal. 5. 9. And it might also signify the serving of God with the best, which is expressed by fatness. See on Gen. 4. 4.

V. 14. {without the host} Every sacrifice for sin was not thus offered, but that which was for the sin of the high priest, and of many together with him, nor wholly burnt flesh, and skin, and dung as here is expressed. It was so to be offered, to signify an abomination due to the guilt of sin, which fell upon our Savior for us, when (with extreme detestation) he was led to execution, without the gate, that by taking the people's unholiness upon himself, he might convey his holiness upon them, Heb. 13. 12. Lev. 4. 11.

V. 16. {sprinkle it} Which represented the sprinkling of Christ's blood, and man's reconciliation to God thereby, 1 Pet. 1. 2.

V. 18. {a sweet savour} Verse 25. Gen. 8. 21. Heb. a savour of rest, which causes God's wrath to rest, or cease from all displeasure, and purpose of punishing his people. See Annot. on Gen. 8. 21. besides this, there were other sorts of offerings, at the consecration of Aaron and his sons, wherewith they were entered into their office, that they might (having their sacrifices once first offered for themselves) be the fitter to offer the like for others afterwards.

V. 19. {the other ram} The former ram was called the burnt offering, which was a sin offering, without which none other offering was accepted; this, the peace offering, made for the prosperity of the priesthood, both in respect of the priests themselves, and the exercise of their priestly function, with reference unto the people. Such oblations were usually made, either for obtainment of some good thing desired, or for acknowledgment of some good already received.

{hands upon the head} See on v. 10.

V. 20. {Ear, &c.} The ear was to be sanctified for holy hearing, and against the hearing of any corrupt communication, and the hand for working, and the foot for walking, that his conversation might be holy, and his person sanctified from head to foot. The whole body needed not to be so bloodied; so in baptism, there is no necessity of plunging the whole body in water, but the sprinkling of it on the forehead, may suffice to signify the mystical meaning intended by it; where, by a sacramental synecdoche (though but a part be sprinkled) the whole is washed and cleansed.

V. 21. {upon the Altar} The blood of the slain creature, received in some vessel, was set upon the altar, whence it was taken for ordinary sprinklings.

{of the anointing oil} The composition whereof is set down, Chap. 30. 23.

{sprinkle it} Either the oil and blood severally, or mingled together.

{and upon his garments} This being commanded was no pollution; and against God's command, elegancy and curiosity is pollution, Exod. 20. 25. yet the sprinkling might be so ordered by God, that the drops might rather adorn, than disgrace the garment.

V. 22. {right shoulder} In other peace offerings (which were made for the people) that shoulder was a part of the priest's fee, Levit. 7. 32. for his service; but here the oblation being made for the priests themselves, they were to offer it up on their own behalf.

{a ram of consecration} Not an holocaust to be burned whole, in sacrifice to God, as the ram, v. 18. but for consecration of the priests in their holy function.

V. 23. {before the LORD} That is, before the altar of burnt offerings, where God was served by sacrifice, and where he accepted the sacrifices offered unto him.

V. 24. {wave them} That is shake them to and fro, as some conceive from east to west, from north to south, signifying God's universal presence all the world over. The word sometimes signifies sifting with a sieve, Isa. 30. 28. which may note, either the shaking of affliction, Isa. 30. 32. Or purging by affliction, as by sifting and shaking, the chaff is severed from the grain, Mat. 3. 12. Or, it may note the agitation and motion of the mind, which should not be idle in the performance of God's service, but with this waving, or wavering the sacrifices, was also lifted up, v. 27. And hence it was called the heave offering, as well as the wave offering, v. 28. Lev. 7. 34. and this was to raise the hearts of priests and people upwards towards God. But some take this waving to be a casting of the portions, out of one hand into the other, and the heaving to be a throwing of them upward.

V. 26. {it shall be thy part} This is to be understood of other peace offerings afterwards: for in this of the consecration of the priests, both the shoulder and the breast, as some hold, were to be offered up to God by fire, as the fat. See on v. 22. according to the first Annot. on that verse. Others take it, that the breast was reserved for Moses (who now did the priest's office) because both breast and shoulder are allowed to the priest's office, v. 25, 26. of this chapter, Lev. 7. 31, 32. and the breast only is specified, as his part in this verse.

V. 28. {it is an heave-offering} That is, lifted up to God (as his right) and assigned by him, for a portion to his ministers.

{statute for ever} See Annot. on Chap. 12. 14.

V. 29. {his sons} The eldest son of the high priest (when his father is dead) shall be high priest in his stead, and shall have his father's high priest's garments put upon him, and be anointed as he was: this was done by one of the inferior priests, for there were no higher, the high priest's being dead, and none fitter to consecrate a high priest, than a priest.

V. 30. {That son} Heb. He of his sons. See Numb. 20. 28.

{seven days when} That is, seven days before he come to do service in the tabernacle, all which time he is not to attend within, but at the door of the tabernacle day and night, Lev. 8. 35. That he may have the holiness of the Sabbath for his complete consecration, and the whole week taken up in this holy preparation, might mind the priest of perpetual holiness, not only on the Sabbath, but all the days of the week, all the days of his life.

V. 31. {the ram of consecration} That is, the remainder after the oblation of the parts spoken of, v. 22.

{and seethe his flesh in the holy place} In the court before the tabernacle where was the altar, whence fire was to be taken to seethe it withal: there it was to be boiled, and there also to be eaten, Lev. 8. verse 31.

V. 32. {And Aaron and his sons} Lev. 8. 31. & 24. 9. & Mat. 12. 4.

V. 33. {eat these things} Which were reserved of the sacrifice, as part of the flesh, and part of the bread left in the basket, v. 32.

{a stranger} That is, not only he who is no Israelite, but no Israelite who is not of the seed of Aaron, although he be of the stock or lineage of Levi, for here was no offerer but the priest; in other peace offerings, the offerers who were not priests, were partners with the priests in portions of their oblations.

{because they are holy} Not the Levites in general, but the priests, because they be hallowed, or offered to God by especial consecration to the priesthood, as he that is a Levite and no more is not.

V. 34. {burn the remainder} That which could not be eaten by them that day, was not to be kept unto the morning, but to be presently burnt, that it might not be applied to any other use than God had appointed it, neither by way of contempt, nor of superstition: yet this was not an universal ordinance; for in some cases what remained of the sacrifice, might be eaten the next day, Lev. 7. 16. this therefore of burning the remainder, is especially meant of gratulatory oblations, such as was the paschal lamb. See on Chap. 16. 19.

V. 35. {seven days} Every day for so many days together, were the hands of the priest to be anointed, a bullock to be offered on the altar, and the altar to be cleansed, and anointed.

V. 36. {cleanse the Altar} Chap. 30. v. 28. & Chap. 40. 10.

V. 37. {whatsoever toucheth the Altar} That is, priests, sacrifices, oblations, vessels, fire, and all things that had relation to the altar; but not simply everything; this was a type of the most perfect and operative holiness of Christ, Heb. 9. 14. who is also called an altar, Heb. 13. 10, 15. Whereby also was ordained, that none that is not consecrated for the service of the altar, should touch the altar. Chap. 30. 29. Mat. 23. 19. Hag. 2. 13. Ezek. 44. 19. & 46. 20.

V. 38. {Now this is that} That is, the principal use for which the altar is erected, is for the daily sacrifice.

{two lambs} Num. 28. 3.

{day by day continually} This answers to necessity on our part, who always need remission of sins; and Christ's efficacy on Christ's part, who daily communicates the grace of reconciliation to the souls of his people. See on Dan. 8. 11. & 9. 27.

V. 39. {morning and at even} A pattern for double devotion every day.

V. 40. {a tenth deal} That is, an omer. See on Chap. 16. 16.

{Hin of oil} An hin was a measure for moist things, as an omer, and ephah for dry, and it contained about three quarts, so that the fourth part here mentioned is a pint and an half. Some say an hin contained twelve logs, and a log contained the quantity of six eggs of Palestine, which are bigger than ordinary; so that an hin was as much as seventy-two eggs put together.

V. 41. {at even} Heb. betwixt two evenings. See Annot. on Chap. 12. 6.

{meat-offering} The drink offering, v. 40. and the meat offering in this verse, may admonish us of God's bounty, as well as other oblations of his justice or mercy.

V. 42. {at the door of} Where was the altar of the burnt offering, there God manifested his presence by the cloudy pillar, which descended and stood at the door of the tabernacle when God talked with Moses, Exod. 33. 9. though he did most manifest his especial presence in the most secret part of the tabernacle, Exod. 30. 6. See on Chap. 35. 22. & 40. 29, 36. Exod. 33. 9. Chap. 40. 29, 36. Lev. 16. 2. & 9. 13, 24.

{speak there unto thee} See Annot. on Chap. 30. 6.

V. 43. {by my glory} Because of my glorious presence, whereby the altar shall be declared holy; especially when fire shall descend from heaven upon the sacrifices, to consume them, as Lev. 9. 24.

V. 44. {sanctify the Tabernacle} I will show (by evident tokens of my presence) that I have made choice of them, for holy services to myself.

V. 45. {I will dwell among the children of Israel} God is everywhere, for he is excluded from no place, nor is he concluded in any place: yet is he present (in especial manner) with grace and favor among his sanctified servants; first they are said to be sanctified, ver. 44. and then they shall be dignified, and defended by his especial presence, Deut. 23. 14. afforded among them, Lev. 26. 12. 2 Cor. 6. 16.

{that I may dwell among them} In my tabernacle (which is my house, the place of mine especial presence) pitched among their tents.

{their God} Theirs by especial covenant, and the manifold evidences of my favor towards them above all others.

CHAPTER 30

Verse 1. {To burn incense} Incense is made a type of prayers both in the Old Testament, as Psalm 140. 1, 2. and in the New, as Rev. 8. 3. for incense is put up with fire, and prayers must be fervent in heart; incense is sweet, so are prayers, especially when they are presented upon the golden censer of our Savior, see Psa. 141. 2. Rev. 8. 3. Mat. 3. 17.

{Shittim wood} See Annot. on Chap. 25. 5.

V. 2. {the horns} These were not for such an use as those of the greater altar, Chap. 27. 2. to bind the sacrifice unto it, Psal. 118. 27. but for conformity with it, and for ornament.

V. 3. {pure gold} God is worthy to be served with the best, both for kind and degree; not only with gold the best of metal, but with the purest and most precious of that kind; that is, such as is pure without a counterfeit appearance, and pure without mixture of any other matter of meaner price: so for the holy oil, he requires pure myrrh, v. 23. and pure frankincense, v. 34. Chap. 25. 11. Num. 4. 11. & 28. 31. Rev. 8. 3.

{the top} Heb. the roof, or covering, which was made gratewise, or like a net, in such sort, that the ashes of the frankincense, or of other ingredients put into the perfume, might pass through the altar to the ground.

V. 4. {a crown of gold} That is, a golden plate or border compassing the altar round about like battlements, as that about the ark, Exod. 25. 11.

V. 6. {before the Mercy-seat} The altar of incense was not placed in the holy of holies, where the mercy seat stood, for thither came only the high priest, and that but once a year, Heb. 9. 7. but in the place next unto it (called the holy place, and separated from it only by a veil) into which inferior priests went daily to burn incense, Luke 1. 8, 9. yet was this altar of incense, set so near the veil, that it was also near the mercy seat, which was placed close to the veil on the other side.

{where I will meet with thee} That is, before the veil on the outside; that is, next to the sanctuary, or holy place: whereby, and by Chap. 29. 42. it appears that God did afford his presence, and reveal his will, not only to the high priest in the holy of holies, (into which he was to enter but once a year) but elsewhere and at other times, as there was occasion.

V. 7. {Aaron shall burn} Not as an high priest; for this was the office of an inferior priest, Luke 1. 9. to which Aaron might in humility descend, but the inferior priests might not presumptuously ascend to the execution of his peculiar office.

{sweet incense} Heb. incense of spices. By the sacrifices, Christ is presented as a satisfier for man's sins; by incense, he is figured as an intercessor for sinners, by mediation presented to God on their behalf.

{dresseth} Heb. maketh well.

V. 8. {at even} Heb. between two evens. Of which, see the exposition on Exod. 12. verse 6. for they did not burn daylight, as Papists generally do; and if they did burn always, as it is said, Exod. 27. 20. it was because the tabernacle wanted windows to let in light; with this service of dressing and lighting the lamps, were two other daily services of the priests, to wit, the offering of incense and of the daily sacrifice.

V. 9. {no strange incense} Otherwise made, than according to the composition afterward prescribed, v. 34, 35, 36.

V. 10. {once a year} The altar of incense was once a year, and that (on the day of expiation, Num. 29. 7. when the priest went into the Sanctum Sanctorum) to be solemnly hallowed, and purged, because of some error or fault, at least ceremonial, which might be committed in reference to it, and administration about it.

{throughout your} That is, in the succession of future times, until Christ, the substance of these ceremonial shadows do appear.

V. 12. {Their number} Heb. them that are to be numbred.

{give a ransom} Or, redemption: by way of acknowledgment, that his life is forfeited to God by sins, which is in God's power to take away at his pleasure; and that man holds it of mere courtesy from him. This is held by some to be a figure of the redemption of the soul by Christ, 1 Tim. 2. 6. And for want of this ransom at the summing or numbering of the people (in David's time) it is thought by Josephus, Antiq. lib. 7. cap. 10. that he was cut short of his number threescore and ten thousand, 2 Sam. 24. forgetting the commandment of Moses in this behalf; which was to be paid, partly as a tribute, whereby the divine sovereignty was acknowledged; and partly by building of the tabernacle, which tribute might either continue for the repair and charge of the tabernacle; or if intermitted, be renewed again as occasion did require, See 2 Chron. 24. 6.

{for his soul that} That is, for his life.

{that there be no plague} That is, that by failing of so easy price for so great cause upon God's command, he be not provoked to plague the people.

V. 13. {half a shekel} Neh. 10. 32. The rate is the third part of a shekel, but here is required more; because the work is extraordinary, more is required, even half a shekel of silver.

{half a shekel of silver} That is, about fifteen pence, making the proportion according to our coin. See Annot. on Gen. 23. 16. The shekel of gold was of the same weight, but of far greater value, according to the preeminence of the one metal above the other. See after of the gerah, v. 13.

V. 13. {after the shekel of the Sanctuary} That is, (as some take it) double to the common shekel; but it is more likely to be exactly so much, according to the standard kept in the sanctuary, a full shekel, no less than the just weight of it. See on Gen. 23. 16. and on Mat. 17. 24.

{Gerah} What that is, is easily known by the shekel, for it is the twentieth part of it; that is a three halfpence: so that the shekel is two shillings sixpence.

{offering to the Lord} For the maintenance of the tabernacle, and his servants and services in it. See on v. 16.

V. 14. {from twenty years old} Because such were fit for employment, both in war and peace, and commonly able (out of their gettings) to pay that proportion; neither women nor children came into the reckoning, because they were sorted to their parents, if in their minority, and the women accounted with their husbands, if they were married.

V. 15. {the rich} The rich and poor in this particular, are both of one price, because in spiritual things they are equal, and therefore their fare was alike at the paschal supper; as under the gospel, he that at home has most variety of dishes, has but the same proportion of bread and wine, with the poorest in the supper of the Lord; for their souls are equal, and the price paid for their ransom equal; and therefore was one rate appointed to both, that the rich might be the less disposed to despise the poor; and that the number of the people might be kept in memory, by the sum of money contributed by them: this contribution was annual, as some Jewish histories show; but others conceive it was but occasional, as there was cause to call the people unto it. See 2 Chron. 24. 9. Neh. 10. 32. Mat. 17. 24.

V. 16. {for the service} Which (in regard of the fabric, furniture of the sanctuary, and the priests and Levites' maintenance, who were to administer in it,) was very costly.

{memorial unto} That the people may be admonished of the Lord's favor, in remembrance of them, and of this readiness to use all beneficence to them, if they continue in obedience to him.

V. 18. {Laver} This laver of brass was placed betwixt the sanctuary, and the altar of burnt sacrifice, that the priests might wash themselves with more privacy.

V. 19. {Shall wash} When they went into the tent of the congregation, and when they came near unto the altar, they washed, Exod. 40. 22. Signifying, that he that comes unto God, must be washed from all sin and corruption, Isa. 52. 11. Heb. 10. 22. Psal. 26. 6. And in the same laver, were the priests to wash the parts of the sacrifice before they were burned, because they were types of the most clean and cleansing sacrifice Christ Jesus.

{and feet} Hence some collect that the priests were barefoot, when they ministered in the tabernacle, and because (being the place of God's peculiar presence) it was holy ground. See Exod. 3. 5.

{there at} He says not therein; for they washed with the water which flowed out at the cock or pipe of the laver, as at a cistern.

V. 20. {that they die not} To disobey God, though but in outward ceremonies deserves death. See Exod. 1. 22. & ver. 33. of this chapter, & ver. 38.

V. 21. {A statute for ever} See Annot. on Chap. 12. 14.

V. 23. {Principal Spices} For the composition of the holy ointment.

{pure myrrh} Heb. Myrrhe of liberty. That drops freely, that is the best that drops most freely, for that is the purest and freest from dregs. Myrrh is a sweet gum, that issues out of the myrrh tree, the fatter and moister part, and was used for the composition of this ointment, highly praised and preferred before others, and none before it; thence is it so often mentioned in the Song of Solomon, as a figure of the fragrant graces, and sweet and mutual acceptance betwixt Christ and his church.

{Cinnamon} A sweet bark of a plant growing in Ethiopia, a low plant growing not above five cubits high above the ground.

{Calamus} A kind of reed, used in powders and odors, it is very sweet and gives a very pleasant scent afar off; it grows in Arabia, India and Syria, Plin. Hist. lib. 20. c. 22. See also Theophrast. hist. of plants, lib. 9. c. 7. & Dioscorid. lib. 1. cap. 17.

V. 24. {Cassia} Another kind of reed or cane, and very sweet also, as the former, called also a canel, it is a shrub growing to the height of three cubits, and of three colors: for when it comes up first, for a foot from the root, it is white, then half a foot higher waxes red; but as it rises further, it is blackish; and this part is held the best, and so the next to it, is a degree lower, but the white is of no regard, and therefore they never cut the twigs or branches near the root, the newest and freshest cassia is best and of most delicate smell. Plin. hist. lib. 12. cap. 19.

{hin} See Annot. on Chap. 29. 24.

V. 26. {The Tabernacle} That is, all things which appertain unto the tabernacle, thereby to set them apart for God's service.

V. 29. {That they may be most holy} This expression in propriety of speech, belongs unto the holy of holies, and to the most holy things there placed; yet to keep off all from contempt of them, or profane usurpation upon them, they are all sometimes called most holy, because appropriated to the most holy service of the most holy God. Verse 36.

{Whatsoever toucheth} As some think, the word (whatsoever) is not to be taken really, but personally, for whosoever; and so the meaning is, that none but a consecrated person must touch the holy things of the tabernacle: not that whosoever, or whatsoever touched them, became thereby presently hallowed, for it was a capital presumption in Uzzah to touch the ark, and he died for it, 2 Sam. 6. 6. And the prophet Haggai shows, that there may be a touching of unholy things by things holy, which yet may remain as unholy as before, Haggai 2. 12. Therefore the proposition must be limited to the matter in hand; that is, to the service of the sanctuary: and so whatsoever is brought thither as an oblation, if it touch any of the hallowed things of the tabernacle, being brought to be applied to the service of God, it becomes so appropriate thereto, that it cannot be employed otherwise without profanation. See on Chap. 29. 37.

V. 31. {unto me} In the Hebrew tongue, the words, unto me, are ofttimes redundant, that is, so used, that the sense is sufficient and perfect without them; as if it were said, it shall be holy; which may be meant with respect to the people, who were to account it an holy ointment, so as neither in the making nor application of it to profane it. Or, it might be said to be holy unto God, because it was ordained by God, with especial reference to his service in the sanctuary.

V. 32. {upon man's flesh} This holy ointment was not to be applied to any profane or civil use by any, but to be appropriate to the sons of Aaron; and (as some think from Chap. 43. 15. and Levit. 4. 3, 5, 16. and 16. 32. and 21. 20.) to the high priest only, from Lev. 21. 20. And though kings were anointed also, 1 King. 19. 15, 16. yet it might be with other oil, and not with this; and albeit Zadock the high priest anointed Solomon, 1 King. 1. 39. yet might he use ointment of another kind from this of the high priest's; or if he used this, as it is probable he did, that was done by especial appointment of God, as an exception from his general rule; and the exception is, as some make it, that this holy ointment was to be used only, when there was a king chosen of a new stock or race; or upon some notable alteration in the succession; for which they quote, Psal. 89. 20. concerning David's anointing, and 1 King. 1. 39. concerning Solomon's. See on 1 Sam. 10. 1.

V. 33. {Any like unto it} The Lord requires piety with propriety, without counterfeiting or community. See Ezek. 44. 2.

{upon a stranger} See Annot. on Chap. 29. 33.

V. 34. {Stacte} The word in the original signifies a drop, some take it for balm. Pliny says, it is the pure drop or sweat of the myrtle trees, Plin. lib. 12. cap. 15. It is generally conceived to be a sweet gum, hard enough to be beaten into powder, for so the making of the perfume required, ver. 36.

{Onycha} As most agree, is a sweet kind of shell, white like unto a man's nail, found in the Indian lake, where shellfishes feed of spikenard. Of this Onycha, see Dioscorid. lib. 2. cap. 8.

{Galbanum} A Syrian gum, as Dioscorid. says, lib. 3. cap. 81. This galbanum, which is now in use with us, and frequent in apothecaries' shops, is a thing of no good or sweet scent, and like of that kind, which (as Pliny writes) by the strength rather than by the sweetness of it, recovers them that are cast down by the falling sickness, swoonings or trances, Plin. lib. 14. cap. 5. It grows much in the mountain Amanus in Syria, lib. 12. 25. This was of another kind, or might be so tempered with the other ingredients, as to make a pleasing perfume of it.

{pure} That is, without dregs, or any corrupt adherence of any other thing. See on ver. 3.

V. 35. {Holy} Prescribed by God, and to be applied by the priests to an holy use; it is for incense and perfume to be sent up to God in the sanctuary.

V. 36. {Where I shall meet} See Annot. on ver. 6.

V. 37. {Unto thee} That is, you shall so both esteem it, and apply it.

{holy for the Lord} Only dedicate to the use of the Lord's tabernacle.

V. 38. {Cut off} If he offend in contempt of the Lord's holy ordinance, his cutting off may be by divine judgment, a cutting off by a doubled death both of the body and soul, if repentance prevent not. See Annot. on v. 20.

CHAPTER 31

Verse 2. {Called by name, Bezaleel} The Israelites in Egypt, were not bred and brought up in any ingenious arts, but in base drudgery like slaves; they were therefore much unfit to take in hand so curious a piece of work as the tabernacle, and the appurtenances to it. But that defect is recompensed with great advantage, by divine inspiration, whereby Bezaleel and Aholiab were endowed with wisdom to devise and act with dexterity to make most curious work.

{of Hur} This Hur it is like was the same who is mentioned, Chap. 17. 14. and 24. 14. the son of Caleb, the son of Hezron, 1 Chr. 2. 18. There was another Caleb, the son of Jephunneh, who with Joshua, was one of the faithful searchers and reporters of the land of Canaan, and encouraged the people to attempt the conquest of it; when the other spies had discouraged them with report of terrible untruths, both concerning the land itself, and the inhabitants, Num. 13. 6. & 14. 6.

V. 3. {spirit of God} God speaks of himself, both in the first and third person, and it is, as if he had said, with my Spirit.

{Workmanship} Not only that knowledge which is divine is from God, but that which is human, even the skill of husbandry also, Isai. 28. 26. And though handicrafts be acquired by natural understanding, and voluntary industry, yet they may be infused by God, and improved by him to a miraculous proficiency, and therefore God's blessing in such things is to be entreated beforehand, and thankfully acknowledged afterwards.

V. 6. {Wise hearted} Such as had endowments in an inferior degree to those of Bezaleel and Aholiab, (who were to these master workmen) to be their ministerial assistants. Chap. 35. 10. & Chap. 36. 1.

V. 7. {Furniture} Heb. Vessels.

V. 8. {Pure Candlestick} Made of pure gold, beaten out of one piece, and curiously kept by the care of the priests.

V. 10. {And the cloths of service} The sons of Cohath were to carry the holy utensils or furniture of the tabernacle, when it was removed, but they might not touch them upon pain of death, until Aaron and his sons had covered them with cloths made for that purpose, Num. 4. 12, 15.

V. 13. {Verily my Sabbaths} Or, notwithstanding, as the Geneva has it: or, neverthelesse, as others read. Though these works may appertain to the solemnity of my service, and I would not have them put off, yet I will not require such haste in them, as to suffer my Sabbaths to be violated for them.

{for it is a sign} Because by the solemn observation of the Sabbath, as sanctified by God for an holy and thankful memorial of the creation; they professed themselves God's people in an especial manner, though the reason were general, and concerned all men as much as them, and God in calling them to an holy communion with him in the celebration of the Sabbath; (whereby as they glorify him, so he sanctifies them;) it will not follow, as some thence infer, that the Sabbath is a mutable ceremony, because it is called a sign, for so is the rainbow, which yet shall last to the world's end, as a sign or token of God's covenant, not to destroy the world as he did before; nor is the Sabbath now abolished, because it was made with the Jews in the Old Testament: for the reason reaches also unto Christians, for he is the Lord that sanctifies them, as well as the Jews, and we are to remember his creation of the world and rest, as much as they, which he urges, ver. 17. And if it be taken for a distinctive sign, so is the holy observation of the Sabbath unto Christians, whereby they are manifestly discerned from the profane, who for the most part are careless of the Sabbath.

{that doth sanctify you} That is, consecrate you unto myself, for my holy service and worship, and give you grace to hallow my Sabbaths, and to walk in holiness of life, for example and imitation unto others.

V. 14. {Keep the Sabbath} God so presses the observation of the Sabbath in this chapter, and elsewhere, (as Exod. 20. 8. Deut. 5. 12. Isai. 58. 13, 14. Jer. 17. 21, 22. Ezek. 20. 12.) because the Sabbath is to the rest of the commandments, (as the borders about Mount Sinai) to preserve them from violation, for whosoever makes a conscience to keep the Sabbath, will make a conscience of the rest: and accordingly on the contrary men's breaking out into manifold transgressions of the law, are called and complained of by the name of violation or profanation of the Sabbath, ver. 14. which sometimes was punished with death by the magistrate, Num. 15. or (if the magistrate neglect his duty) by divine justice. See on Numb. 15. 34.

V. 16. {Perpetual Covenant} For the work of creation must be kept in mind by a holy memorial, even to the world's dissolution, and in every age, God must have an holy tribute of time for his solemn service, and that in the proportion of one to six: and this is of great use, not only for God's glory, but for man's salvation.

V. 17. {In six days} Gen. 3. 1. & Chap. 2. 2.

{rested} From creating any more kinds of creatures; but for individual souls he creates them still, and in works of preservation his providence still works, Joh. 5. 17.

{refreshed} Not that God was weary by his work, though in a figurative sense he sometimes assumes a weariness unto himself; as Isai. 43. 24. but that we might be more apprehensive of his rest, for our imitation; the phrase is fitted to our condition, as many others of like kind; so in the next verse, God is said to have a finger, whereas indeed, he is a spirit, and has neither human parts nor passions. See Annot. on Gen. 6. 4. and Annot. 2. on the 18 verse of this chapter.

V. 18. {Testimony} The tables of the law, whereby he declared his will to his people. See Annot. on Exod. 16. 34.

{tables of stone} Deut. 9. 10. They were in probability like the cover of a book, to open and shut: and on the one side were engraved the four commandments, containing man's duty to God (commonly called the first table.) And in the other, the six commandments of man's duty to his neighbor, called also commonly the second table. See on Chap. 32. 15. The tables were of stone, betokening the hardness of man's heart, whither from the original, they were to be transcribed, to make impression in such hard matter, as would require a pen of iron, Job 19. 24. and withal to note the durableness of that law, which was therein engraved. And it is like also the first tables were God's own work both for matter and form; for the stony tables were of his making and the words in them of his own engraving, Chap. 32. 16. Deut. 4. 13. & 9. 10. And when Moses in a pang of zealous indignation against the people's idolatry had thrown them down and broken them, Chap. 32. 19. he was commanded after that to make up the breach, by hewing two tables of stone like unto the first; yet the Lord himself was the scribe, and made the writing as at the first, and graved on the tables the same words, Exod. 34. 1. Deut. 13. 2. But it seems, Exod. 34. 27. that Moses wrote, for there the Lord says unto him, Write thou these words, for after the tenour of these words, I have made a Covenant with thee, and with Israel. And in the next verse, the words are, And he was there with the LORD (forty dayes and forty nights, he did neither eat bread, nor drink water) and he wrote upon the Tables the words of the Covenant, the ten Commandments. Answer. First, it is plain (by sundry forecited places) that the Lord (and not Moses wrote on the tables, both those of the first and second making. Secondly, for this place (it being somewhat obscure) it is to be expounded by such as are clear, even those forecited, and so taking that clause of Moses his fasting by way of parenthesis, the word, He, may be referred to the Lord, not to Moses. Thirdly, for Moses his writing it is not to be limited to the Ten Commandments, on the tables of stone; but to be extended to the whole law, whereof he was to have a written copy, for the better information both of the priests and people, Deut. 4. 14. For those tables of stone were laid up in the ark by God's especial appointment, Deut. 10. 2. and the ark was in the holy of holies, where neither the inferior priests, nor the people might come: therefore it was necessary there should be written copies, for more general instruction; and that it was so, is plain by the seventeenth of Deuteronomy, where the king is commanded to write him a copy of the law in a book out of that which is before the priests and Levites, Deut. 17. 18. The priests and Levites then had a copy, and that copy was according to the writing, by God commanded to Moses, Chap. 34. 27.

{finger of God} That is, by the power or spirit of God, as appears Matth. 12. 28. Luke 11. 20. compared: for (in a literal sense) God has neither finger, nor hand, nor flesh, nor blood, as we have, but he is a pure spirit, without any parts or composition at all. But the Holy Ghost in such expressions ascribing unto God a finger and other parts; as also anger and hate, and repentance, refreshing, and other human affections and passions, therein comes down to man's carnal capacity, for his better instruction, who otherwise would not be apprehensive enough of what he would have imparted to man; which (for this particular) is that this writing was made without any human ministry, and by an operation merely divine.

CHAPTER 32

Verse 1. {Delayed to come down} Staying with God in the mount forty days and forty nights, Chap. 34. 28.

{unto Aaron} Or, Against Aaron.

{Up, make us} Acts 7. 40. Their speech is as absurd as impious: for how could they be gods, that were of man's making? How comparable to that God, who (by the ministry of Moses) had miraculously brought them out of the house of bondage? If they had not lived too long among gross idolaters, and learned, and liked somewhat of their idolatrous discipline, they could never have been so gross in their understandings, so ungrateful to God and Moses, as to take this occasion to renounce them both; especially Moses remaining in that mount, from whence they had heard the law against idolatry, as well as against other sins, so dreadfully set forth, Exod. 19. 16. & Chap. 20. 18, 19. but this shows man's proneness to idolatry, and the great danger in conversing with idolaters.

{gods} Gods for God, for one being made, they desired no more; whereby they meant some visible representation of God to be carried before them; for it is too mad a conceit to think that the figure of a calf was that God that brought them out of the land of Egypt; yet such a madness might be a part of God's curse upon some of them, for such a sin as we find, Job 24. 13. viz. Rebelling against the light, whereby they might become vain in their imaginations, having their foolish heart darkened, Rom. 1. 22. and professing themselves to be wise, they might not only become foolish, (as the apostle says in the next verse) but mere madmen: for to such idolaters as these belongs that of the prophet, they are mad upon their Idols, Jer. 50. 38.

{go before us} They had the pillar of the cloud, but because Moses being in the mount, it stood still, they would have a stirring god that might presently lead them onward whither they would go.

{as for this Moses} After so many miracles wrought by the ministry of Moses, they spoke of him thus with contempt, whom (on this side idolatry) they could not reverence too much.

{what is become of him} How necessary is it that such as have the charge of people, should attend on their charge: when upon a little absence the people take occasion to commit so great a sin? Yet he had warrant for his absence, though that were no warrant for so gross a wickedness.

V. 2. {The golden ear-rings} Aaron had some cause to hope that they did not so dote upon an idol, as to buy it at so dear a price, as their precious jewels, to mar them for the making of it.

V. 3. {Break off the golden} If he thought so well of them, his charity was greater than their goodness, for they gave many both ear and eye witnesses of their witless fancies, and wicked wills, to set up idolatry whatever it cost them; wherein they showed not only their fondness to the idol, but their ungratitude to God, for by his favor they were furnished with those jewels, Exod. 3. 21, 22. which now they turn to his great dishonor. See on Gen. 38. 18. see Ezek. 16. 17. Gen. 35. 4. Judg. 8. 24.

V. 4. {Molten calf} Psal. 106. 19. The Egyptians were great merchants of idolatry, from whom the Israelites retailed in that ungodly trade; for they set up a calf, while the Egyptians worshipped kine and oxen. See 1 King. 12. 28. Ezek. 20. 7. & 23. 8. It is not unlike but there passed more words betwixt Aaron and the people, before it came to the making of this idol; and that they themselves made choice of it, (though we find it not expressed) else Aaron (doubtless) would rather have set before them a cherub or cherubims, than a calf, though some Papists, as Franciscus Moncæus fondly says, the figure of the cherubims was after the figure of a calf. See on Ezek. 10. 14.

{these be thy gods} It was but one, and so it is named, Neh. 9. 18. yet called gods, (in the plural number) as God himself is sometimes pleased to be called, (though he be but one) as Gen. 20. 13. & 35. 7. especially, Josh. 24. 19. where it is said, he is an holy God: the words for God and holy, are both of the plural number.

{which brought thee} By this it appears that some of them (at least) did mean to worship the true God in this false manner, though the grosser sort (like the blind Egyptians) might haply commit downright idolatry to the senseless idol.

V. 5. {When Aaron saw} When Aaron saw their minds were so madly set upon this idol; he fearing their fury went on according to their willful wickedness, ver. 22. built an altar, &c.

{an Altar} If the calf betoken a god, it must have an altar for sacrifice, and a set time for solemn service.

{to morrow} Sooner it could not be, with warning to the people beforehand; this haste was from their furious zeal, else it is like Aaron would have used delays, that Moses might have come to prevent further mischief.

{to the Lord} Or, For the Lord. The people used the word Elohim, when they called upon Aaron to make them gods, ver. 1. (which is applied not only to God, but to others besides him) but Aaron uses the name Jehovah, (which is peculiar to the true God) it may be to divert them from the work of man's hands, to the maker of man, God himself.

V. 6. {Sat down to eat} Making a feast as part of the peace offering offered up to the brutish idol by sottish idolaters. 1 Cor. 10. 7.

{rose up to play} Making merry by singing, ver. 18. and by dancing, ver. 19.

V. 7. {Get thee down} Deut. 9. 12.

{thy people} Chap. 34. 10. Yours now, rather than mine, since they have so presumptuously and impiously sinned against me; yet they were Moses' people, as their successors were Queen Esther's people, Esth. 7. 4. by cognation with him, and subordination to him. See Dan. 9. 24. by this appropriation he is put in mind: to make haste to them, Deut. 9. 12. and to do his best to make them apprehensive of their high contempt of God, and penitent for it.

V. 8. {Turned aside quickly} For it was not long before this, that they promised their obedience to all God's commands; among which one was against worshipping of images. See Exod. 19. 8. & Chap. 24. 7. whereby we see what necessity we have to pray earnestly to God, to keep us in his true obedience, and to send us good guides to that purpose.

V. 9. {I have seen} Deut. 9. 13.

V. 10. {Let me alone} God shows that the prayers of the godly stay his punishment; not by the prevailing of human force above divine; but by condescending of divine grace to the desires of the godly. See Gen. 32. 26. Deut. 9. 14. Jam. 5. 16.

{a great nation} Num. 14. 12. That is, a multiplied offspring that descend from your loins: for though God destroy a multitude of wicked persons, he can raise out of one surviving saint, a nation and church unto himself; yea, of stones, children unto Abraham, Mat. 3. 9. Deut. 9. 14.

V. 11. {Moses besought the Lord} Heb. the face of the Lord. Psal. 106. 23.

{why doth thy wrath} Moses knew cause enough why God should be wroth with them, but he uses the form of a question, to put an emphasis upon his petition; for so it is in effect, whatsoever be the form; such pathetical enforcements are used sometimes by the godly, as Gen. 18. 23, 24, 25. sometimes by the wicked, as Matth. 8. 29. compared with Luke 8. 28.

V. 12. {Wherefore should} Num. 14. 13.

{repent} Ver. 14. See Annot. on Gen. 6. 6.

V. 13. {Remember Abraham} That is, your promise made to Abraham, Deut. 9. 27. See on Gen. 8. 1.

V. 14. {Repented him} That is, without any change of his will, he shows a will to change his commination of ruin of the people, to a gracious acceptation of Moses his prayer; as men when they repent, make a change of their words and actions: this shows, how much a whole nation may be beholden to one of God's favorites, and how much they are bound to make much of such.

V. 15. {On both their sides} The tables (though of stone) were no bigger or heavier than Moses could carry in his hands, and the commandments were graven (as some conceive) on the inside only, See on Chap. 31. 18. Others think they were on both sides, so that each part (both being like a pair of tables) had (as it is probable) their part of the law written twice over, that is, the first table had the four first commandments written on each side, and the second table had the six last written twice over, once on the one side, and again on the other, in as large and fair a character to be read, as the space would bear; like the book of woes, Ezek. 2. 10.

V. 16. {Writing of God} God's interest in these tables is often mentioned, to note how far he was pleased to be employed and engaged in the covenant with the people, which aggravates their sin who broke the covenant; especially by such a willful and witless idolatry, as that of the golden calf, which is, as if the wife of a most wise and glorious king, should prostitute herself to some base worthless fellow, and despicable varlet.

V. 17. {A noise of war} By this it is evident, that Joshua was neither a party in this idolatrous conspiracy, nor privy to the information that Moses had in the mount; while this mischief was put in practice, he was absent from the people as Moses was, but not present with God in such nearness as he, not admitted within the cloud, where Moses had a more immediate communion with God. See on Chap. 24. 18.

V. 19. {The Calf} That is, the image of the calf, for the sign is often used for the thing signified. See Annot. on Gen. 41. 26.

{and brake them} Wherein some wholly defend the act, as being by God's instinct to signify the breach of covenant betwixt him and the people, and it may be so; because he reports it as an act rather of deliberation, than of passion, Deut. 9. 16, 17. and because he is nowhere condemned for it, as for a fault, and is commended for the meekest man, that was upon the face of the earth, Num. 12. 3. yet as (when his spirit was provoked) he spake unadvisedly with his lips, Psa. 106. 33. so being transported with zeal (though for God's glory) he might do unadvisedly with his hands, and so he may be an example of man's imperfect sanctity, and a proof that there is a mixture of divine grace, and human weakness even in the best.

V. 20. {Ground it to powder} Gold may by art, (as some have said upon their own experience) be turned into powder; howsoever the fashion being marred by melting, and made a gross lump, it was not uneasy to file, or grate, or grind it to powder; or being melted, it might run thin, and become more brittle, and so made the easier to be turned into dust, as Deut. 9. 21.

{strewed it upon the water} Which came from Mount Sinai, and ran by the camps of the Israelites: whether he strewed it upon the water, all at once, or by parts gave to each a several portion, is not here set down, but Deut. 9. 21. it is plain that he cast the dust of it into the brook.

{made the children of Israel drink of it} It is not said, drink of the idol, for the words, of it, are in the translation, not in the Hebrew; so the drinking may be meant of the water, not of the metal whereof the idol was made, whereby they might be admonished of the baseness and weakness of their idolatry: since the water, though weak, had overcome and overwhelmed their upstart idol, and they could devour the water. This was a liquid and clear proof, how foolish the people were in making of such a god, as could not defend himself from fire, nor file nor water, and which by taking it in a draught, might come forth as an excrement, whereby they might have it in more detestation and contempt. See on Gen. 9. 3. and the people were stiff-necked, ver. 9. yet the Lord doubtless cast a terror upon them, and so overawed them by Moses, who had overawed Aaron before, that they dared not resist, nor refuse what Moses offered: as when the Levites set upon the rest of the people, and made a great slaughter among them, ver. 27, 28. (though they were many for one) for they were numbered up to six hundred thousand fighting men.

V. 21. {What did} See Annot. on Gen. 20. 9.

V. 22. {Set on mischief} With such an heavy violence, that I being but one, against so many, could make no resistance, with success to the cause, or safety to my person. Psal. 36. 4. Prov. 4. 16.

V. 24. {There came out this Calf} Aaron casting the jewels into the fire might easily mar them, but without more ado than so, he could not make a calf out of them; but that was done (say some Jewish writers) by art magic, which might be besides the intention of Aaron: but the text is plain, ver. 4. that Aaron was faulty in giving form to that matter, both by casting it, or causing it, or at least permitting it to be cast into a mold, and to be polished afterwards with a graving tool, though being not a little daunted with the zealous and courageous indignation of Moses, he was afraid to acknowledge his offense to the full; and therefore (by way of extenuation) he tells Moses, he cast the materials into the fire, and that out of it came the calf, as if it had been a matter rather of chance than of choice; which was so far not only from truth, but from probability also, that if extremity of passion had not eclipsed his reason, he would rather have freely confessed his fault, than have pleaded for himself, by such a frivolous excuse; in which, as in the precedent act, we may perceive, that the worthiest and best high priest (that is but a man) may err both in his own practice, and his proposals to the people in general. See the like excuses, Gen. 3. 12. 1 Sam. 15. 15.

V. 25. {Naked} As without arms, being now out of God's protection, who before was to them as complete armor, but now they were as naked and unarmed men among their enemies. See Numb. 14. 9. Isai. 22. 8. Prov. 29. 18. Or their iniquity was discovered, as the deformity of a naked man, who wanted clothes to cover it; their sin being known to their open shame, Mic. 1. 11. or they were naked, as stripped of the chief ornament of their souls, that is, innocency; as of the ornament of their bodies, their earrings; and naked, as now laid bare for the lash of divine judgment. Gen. 42. 9. 2 Chron. 28. 19.

{shame} Idolatry is a sin that causes shame which is strongly signified by the Hebrew phrase, calling idols by the name of dung, which should make us renounce them with extreme contempt and detestation. See Deut. 7. 25, 26.

V. 26. {Who is on the LORD'S side} By this he means to distinguish those who were not guilty of the idolatry, from those that were: (for all were not partakers of that abominable sin, 1 Cor. 10. 7. and of those that were all were not guilty in the same degree) that they might neither be slain, which were innocent, nor that any such should side with, or assist the guilty against the execution intended; but rather separate from them. See 2 Kin. 10. 23.

{all the sons of Levi} It is probable that Aaron (the high priest) being a son of Levi, had other Levites to join with him in setting up the golden calf, on whom these Levites, (who came together upon Moses' proclamation) did execution, ver. 29. But it is said, all the sons, &c. because the most of them were clear from the sin, and zealous to punish it, and for that all the zealous who assembled for this service, were Levites.

V. 27. {Slay every man his} Moses was a chief magistrate, and general of this great army; and so he had great power to punish heinous crimes with death: yet as in other extraordinary cases (Gen. 49. 7. Deut. 33. 9.) God turned the curse into a blessing. And though Moses prevailed for a reprieve of the people in general, yet some who were the forwardest in that wicked work, (for prevention of like impiety in future time) were to be made examples of terror and caution to the rest. In this execution of the Levites, setting themselves in such an hostile opposition to all the offenders of every tribe, (they being so many in number) there was an evidence of God's overawing power, and of the timorous guilt of sin, that they did not take up arms against them for their own defense. By such a divine vigor were the people overawed by our Savior when he whipped the buyers and sellers out of the temple, Joh. 2. 15, 16. See on ver. 20.

V. 29. {Consecrate} To have bloody hands, (in the cause and quarrel of God) by good warrant from him, is no defiling, but the hallowing or consecration of the person who executes his vengeance. The word in Hebrew signifies fill the hands, (for so it was at the consecration of the priests) which in this place imports as much acceptation with God, as the consecration of the priests for the service of the tabernacle.

{every man upon his son, &c.} In revenging indignity and dishonor to God, we must have no respect of man, of how near relation soever: our zeal for him must eat up all carnal affection to our nearest kindred, Deut. 13. 6, 9. and Chap. 33. 9.

V. 30. {Peradventure I shall} Though Moses were a most gracious favorite of God, he would not take much upon him, in this mediation: his humility towards God, and prudence towards men (who might have been less fearful to offend, if Moses had been more confident of pardon) moved him thus sparingly to speak; and indeed he might have cause to doubt of prevailing so far, as he desired, on their behalf, and as the event shows he did. See Jos. 14. 12. 1 Sam. 14. 6. 2 Sam. 16. 12. Am. 5. 15. Joel 2. 14.

{an atonement} Zealous execution against heinous offenders, is a good means of atonement betwixt God and man; and by this atonement he means the staying of punishment; that God being satisfied with the sacrifice of the offenders, might forbear to bring any further plague upon the people for that offense. Num. 25. 43.

V. 32. {If thou wilt forgive} The words are passionately, or modestly suspended: the sense may be made up thus, If you will forgive, your mercy shall appear to us, and we shall be thankful to you for it.

{blot me} That is, rather than you should be dishonored and blasphemed by your enemies, for destroying your people, as ver. 12. I could wish my name blotted out of the book of life, that is, rather lose my part in the life of a better world: at least be cut off out of this by sudden death; wherein he prefers God's glory before his own safety, not wishing thereby the whole dose of damnation (which consists not only of eternal separation from, but of eternal hatred and blasphemy against him) or his great zeal might have some mixture of corrupt passion in it, which might cause him to speak unadvisedly with his lips, Psal. 106. 33. See the like with Rom. 9. 3.

V. 33. {Book} By book is here meant no literal record or writing, but a figurative conformity to the writing or recording one's name in a book (as many are) in favor, for honor or service: and this may be understood of a temporal or eternal favor, either with limitation to this life, as that Moses desired rather not to live, than that all the people should die that were involved in this sin: or with extent to the future; so he had rather lose his interest in divine glory, than God should be blasphemed on this occasion: both, or either of these he might mean, by blotting out of God's book, which phrase we may understand by that we read, Luke 10. 20. where those who are dearly beloved are said to have their names written in heaven, and Dan. 12. 1. to be written in God's book, which is called the book of life, Phil. 4. 3. Rev. 22. 19. on the contrary, those he hates are said not to be written there, Rev. 13. 8. or to be blotted out thence, as in the same place, Psal. 69. 28. Rev. 3. 5. Deut. 29. 20.

V. 34. {In the day when I visit, I will visit} That is, if they provoke me again to justice against them, I will remember this their iniquity against me.

V. 35. {The Lord plagued} This is conceived by some, to be but a repetition of the plague, by the slaughter of the Levites, upon the people before mentioned: but it is more probable, that God afterwards (upon some new provocation) laid some plague upon them with remembrance of this idolatrous transgression. Ver. 28.

{they made the Calf} Which Aaron made; the chief offenders are they, who move and urge the doing of evil, as the people did the making of the golden calf, not they who (for fear of danger) yield unto it, as Aaron did.

CHAPTER 33

Verse 1. {Up hence} Not from the place where Moses was with God: for Canaan was not up, or on high in respect of that; but it is meant of the place where Moses and the people were together before, and where they were to meet again, when he came down from the mount, and he and they are thence bidden to go up, because the land of Canaan was encompassed with hills, so they that entered into it, must pass up by the hills.

{unto thy seed} Gen. 12. 7.

V. 2. {An Angel} Notwithstanding their provocation of him, he will continue unto them a conducting angel, with the pillar of fire, and cloud, though he withdraw some evidences of his former favor to them. Chap. 23. 23. & 32. 34. Deut. 7. 21. Josh. 24. 11. This angel some conceive to be a created angel, and if so, they are degraded from the dignity they had before when the Son of God was their angel conductor, Chap. 23. &c. & 32. 34.

{Canaanite} See the third Annot. on Gen. 13. 7.

V. 3. {Floweth} See Annot. on Exod. 3. 8.

{I will not go} That is, I will not in such familiar manner, nor with such especial evidences of grace and glory, show myself your patron and protector, as I have done; meaning this rather in respect of the people than of Moses; for he was offended with them, not with him; and from this displeasure, it may be, proceeded the placing of the tabernacle, not in the midst of the tribes as before, but without the camp, v. 7. which before was pitched in the midst.

{stiff-necked} That will not willingly bend or yield the neck to any yoke. Chap. 32. 9. Deut. 9. 13.

{lest I consume thee} For if I should be as gracious unto you, as I have been, and you prove as stiff-necked as you have done, I should be provoked to consume you; for offenses are aggravated by precedent favors, as Amos 3. 13, 14.

V. 4. {No man did put on} Such as they had from the Egyptians, or took in spoil from the Amalekites, or any other that might serve to set them out in a glorious and cheerful manner, being sad and dejected for the heavy tidings they had heard from God. See ver. 5.

V. 5. {into the midst of} God threatens them, ver. 3. that he will not go up in the midst of the people; here he threatens, I will come up into the midst of thee: by the former, he denies his gracious presence (in the tabernacle, which was placed in the midst of the tents) for which Moses entreats the Lord, ver. 13. and after the worshipping of the golden calf, removed quite out of the camp, ver. 7. but here he threatens, that he will come among them with a vengeance, and suddenly consume them if their repentance prevent not their perdition.

{and consume thee} This commination is proposed, not as a peremptory denunciation of vengeance, but with an implicit condition of pardon to the penitent, and so it is set down as a motive and preparation to repentance; and if so it prevail, it may be a means of their preservation; if not, they must expect this commination to take effect.

{Put off thine ornaments} It is not fit that men should please themselves in outward pomp and adorning of their bodies, when God shows himself displeased with them. See ver. 4, 6. 2 Sam. 12. 20. & 19. 24. Dan. 10. 3. Joel 1. 13.

{that I may know} That either I may show mercy if you repent, or else punish, if you persist in your sin, and that I may proportion my dealing with you, thereafter as you show yourself to deserve at my hands.

V. 7. {the Tabernacle} Not that whose description is set down, Chap. 26. for that was not yet made, Chap. 35. & 40. but some principal tent, whether Moses his own or what else, is not set down: see on ver. 3. which might serve either for exercise of religion, or for meetings for civil matters.

{of the Congregation} So called, because the people gathered together, or assembled at the tabernacle, the place of public worship, and of oraculous direction, Or at least came out, and stood at the door of their tents, ver. 8, 10. looking toward the tabernacle (covered with the cloud) whither Moses went to mediate betwixt the Lord and his people.

V. 8. {Rose up, and stood} The people were much affected with Moses' message which he brought from God, which drew their eyes after him, and the more because of the tabernacle's removal from the former to another place, but most of all, because of the coming down of the cloudy pillar, and God's communing with Moses at the door of the tabernacle; they the while standing at their own tent doors, as unworthy to make any nearer approaches towards the place where God and Moses met together.

V. 11. {Face to face} Not that God has a face, or any such parts as man has, as has been noted on Chap. 31. ver. last; nor that Moses could have a view of the essence of God, which is invisible, but that he was pleased to speak to him more familiarly, and more plainly, than with others, and as one man should speak with another face to face, or mouth to mouth, Num. 12. 8. Or besides other more usual apparitions, as of the cloud and pillar of fire, he might confer with him in human shape, as he did with Abraham, Gen. 18. Gen. 32. 30. Deut. 34. 10.

{a young man} He is thought to have been at this time about forty-six years of age, or (as some reckon) fifty, and such in those days were called young men, youth, sometimes boys, (as some render the word) by such as were much their ancients, especially if as yet they had no wives, (as Joshua had not:) and because the younger sort did usually wait upon the elder, therefore waiters, young or old, were called by the name of young men or boys; as because eunuchs were court officers, court officers were called eunuchs, though they were perfect men. Gen. 37. 36. See Job 21. 5.

{departed not} As being keeper of the tabernacle in Moses his absence, and exercised there as his devotion and condition did require.

V. 12. {Send with me} God had said, ver. 2. he would send an angel or messenger before: here Moses is inquisitive, who he was? and seems to be troubled that God had not yet revealed it unto him, especially since God took such particular notice of him, and professed peculiar favor to him; and since the cloudy pillar did not now guide them, nor God appear in the midst of them as formerly he had done.

{by name} In the Scripture phrase God's favor to men is expressed by knowing of them, and their names, as Psal. 1. 6. Jer. 1. 5. Rom. 8. 29. as on the contrary his displeasure is signified by not knowing them, as Matth. 7. 23. And knowing by name, implies more acquaintance than knowing by sight: for many know others by face, whose name they know not, or cannot readily call to mind: and it is yet a further note of God's favor to Moses, that he was pleased to take especial notice of his name; and in his name to keep a memorandum of his tender care and compassion of Moses, in his deliverance from drowning, when he caused him be drawn out of the water, which his name Moses signifies.

V. 13. {Thy way that} Now God had altered his course in the guidance of his people, he desires to know what way, or in what manner he meant to deal with him and the people; he prays that God would graciously conduct them, as he had done, and that he might know he did so, by some undoubted evidence that he was present with him, and that he would show himself propitious to him, and to the people committed to his conduct.

{that I may know thee} That I may experimentally prove how good you are to your people, who diligently seek after you, and desire sincerely to serve you.

{grace in thy sight} These words are twice repeated in this verse, besides once more at the 16 verse: first as an inducement to God's further direction of Moses in the guidance of his people: secondly, as an effect of that favor, whereby it may appear he was accepted with God, and gracious in his sight.

V. 14. {Give thee rest} Not from journeying and labor, for yet the people were to be led on further by him, but from trouble of mind; so that amidst outward troubles and assaults of enemies, he should enjoy a tranquility of mind, in resting and reposing himself quietly in the confidence of God's power and favor.

V. 15. {If thy presence go not} Moses had set his heart so affectionately on God's presence, and was so prepared to press his request unto him for it, that though God had granted the thing, he could not forbear to express what he had before conceived to that purpose, which is set down in this and the next verse.

V. 16. {Separated} That is, distinguished from other people by your benevolence to us, and your giving us preeminence over them. Chap. 34. 10. Deut. 2. 7.

V. 17. {I will do this thing that} How gracious a favorite was Moses with God, and how powerful and profitable an advocate for the people, when God is so ready to grant what he requests on their behalf, as here (notwithstanding his threatening at the third verse) to promise not only the conduct of his angel, ver. 2. but a visible sign of his especial presence among them.

V. 18. {Shew me thy glory} Moses had found extraordinary grace with God, and thereupon grows more bold to advance in petition for more; and now he desires to see (not God's essence, for that is invisible, 1 Tim. 6. 16. and Moses it is like was not ignorant of it, but) his divine glory, as a glimpse of that blessed vision of him which God reserved for another life. It seems God spoke with Moses by a sensible voice, and that his presence was overshadowed with a cloud or darkness, so that his glory did not appear, and therefore now desired the removal thereof, or that his glory might break through it, and that he might see it, so far as his mortal condition was capable of it.

V. 19. {My goodness to pass before thee} Moses makes his demand of God's glory, and he answers him by his mention of his goodness; whereby he promises, that so much as is good and profitable for him to know, he will reveal unto him: Or, I will make (says he) all my goodnesse to passe by; that is, I myself will pass before you, and with myself, all my goodness and glory, but that is too much for you to comprehend; it shall therefore pass, not stay for you to gaze upon; pass before you, that you may see a shadow of it behind; and because in this state of defiled infirmity and mortality, you can by the eye of sense discern but little of mine excellency (whether for my goodness or glory) I will help the dimness of your sight, by instruction of your ear, and will proclaim my name and nature, 2 Cor. 5. 7.

{Proclaim the Name} The Lord himself will utter his own name, and will make mention of his attributes, as Chap. 34. 5, 6, 7.

{I will be gracious to whom I will be gracious} Among his attributes his mercy is most glorious, and his mercy is the more glorious, in that he freely confers and bestows it on whom he will, without any merit in any, and therefore it should pass without murmuring in all; for God is a most free agent, and cannot come under any account for what he does, or does not. See Rom. 9. from verse 16. to 23.

V. 20. {Not see my face} That is, you cannot see me, as I am in my spiritual majesty, which is altogether invisible; nor can you bear the brightness of that glorious apparition which accompanies my presence, though I have talked with you familiarly, as one friend does with another, when they speak face to face. See the first Annot. on ver. 11.

{there shall no man see me, and live} For my glory (if I should manifest it to the full) is too much for man's infirmity to apprehend, and it would astonish him so, as to make him a dead man. See Rev. 1. 16, 17. Or if a man would see God, he must die, and then he shall see (as it were) face to face and know as he is known, 1 Cor. 13. 12. See the third Annot. on Gen. 32. 30. & on Exod. 24. 10. yet the very essence of God is still invisible.

V. 22. {With my hand} Of God's hand we must conceive, as of his face, see Annot. on ver. 11. and of his finger, Annot. on Chap. 31. 18. God hid his glory from Moses his eyes, as if an hand had been spread over his face to cover them.

V. 23. {My back-parts} That is, when mine invisible glory is passed by, (wherein my majesty most shines, as beauty on the face) you shall see so much of my glory coming after it, as will be enough both for your discerning, and for your desire; and if God appeared in an human shape at this time (as some conceive) Moses might see him behind as in a shadow, who in the brightness which went before, was too glorious an object for the eyes of any mere mortal man.

CHAPTER 34

Verse 1. {Hew thee two Tables} The former tables were wholly of God's framing, both for the matter and the form, but here Moses prepared the tables and God wrote upon them, (as at the first) whereby he graciously received the people into favor again, and restored them unto their precedent condition, yet this difference might mind them of their former miscarriage, which occasioned the breach of the former work, which God immediately made, but now refused to repair, renew, or to make wholly as before. See Annot. on Chap. 31. 18.

{like unto the first} God is constant to his law, and so should his people be, neither taking upon them in any sort to alter it, nor by change of times or occasions, to hold themselves discharged from obedience unto it.

{which thou brakest} God does only mention, not blame the breaking of the tables by Moses: whence may be collected, either that Moses did not amiss therein, or that God accepted of his zeal, and pardoned his error. Here is no mention made of making of an ark wherein to lay the tables, but it seems God gave that in charge to Moses at the same time Deut. 10. 1. to make an ark of wood which served for that purpose, until that more curious and glorious ark was made, which was the principal furniture of the tabernacle.

V. 3. {not feed before} Chap. 19. 12, 13. That which is said of the flocks and herds was not for their sakes, who neither desire the sight of divine secrets, nor could they sin whatsoever they did, but it was to breed more reverence in the people, and to keep in their curiosity and presumption from prying into what God would not have them know, whereto the proud corruption of their nature did too much prompt them. See 1 Sam. 6. 19.

V. 4. {Mount Sinai} See the next Annot.

V. 5. {There} This and the two next verses, seem to belong to God's speaking to Moses, in the hollow cleft of the rock, mentioned in the former chapter, ver. 22, 23. though in the 2 and 4 verses, it seems God and Moses were upon the mount when these words were spoken, and yet there also might these words, ver. 5, 6, 7. be uttered by God to Moses: for as he wrote the same words in the latter tables, ver. 1. which he had written in the first, so he might repeat again, what he had formerly spoken.

V. 6. {Long-suffering} Heb. Of wide nostrils. For such as are so, do more easily breathe out the heat of their hearts, and fervor of their spirits, and so are neither so vehemently angry, (for heat by restraint (as in a close oven) is more violent than where there is vent) and are sooner appeased. See Num. 6. 14, 28.

V. 7. {For thousands} See Annot. on Exod. 20. 6.

{iniquity, transgression and sin} By so many words concerning sin, God professes the multitude of his mercies, as before by the number of persons, as if he had said, that he will pardon not only all sinners that soundly repent, but all sins of what kinds or degrees soever, by what names or titles soever they be styled, upon man's hearty repentance, which is virtually included in the promise of pardon. See Matth. 12. 31, 32.

{by no means} Though his mercy be much magnified, the wicked must not thereby be emboldened to offend, for he will not be so merciful, as to restrain his justice from its proper work on the wicked, Exod. 23. 7. and ver. 21. Josh. 24. 19. Job 10. 14. Jer. 30. 11. Mic. 6. 11. Nah. 1. 3. and he will be by no means prejudicial to his justice, if they do not make themselves capable of his mercy, by repentance of sin for the time past, and reformation of life for the time to come.

{visiting the iniquity} See Annot. on Exod. 20. 5.

V. 8. {Bowed the head} Though God be a spirit, and therefore principally to be worshipped in spirit, Joh. 4. 24. yet man has a body as well a spirit: and he must glorify him in both, 1 Cor. 6. 19. for both are his and not only by right of creation, but of redemption also, as the same place of the apostle plainly proves, 1 Cor. 6. 19, 20.

V. 9. {I pray thee} Moses found grace in God's sight, and he improves all his interest in God's favor, for the people's safety and prays so much more importunately even for forty days and forty nights, as they were more ungrateful towards God, and himself more gracious with God; and he bends, and bows, and humbles himself so much the more, as they were more stiff-necked, and stouthearted.

{stiff-necked people} God denies his presence because they were a stiff-necked people, Chap. 33. 3. and Moses desires it upon the same ground: but for different reasons: God because they had made themselves unworthy of such a favor, and by abusing it, might more provoke his anger to their own ruin; Moses desires God's presence, the better to keep them in awe and obedience, who otherwise would be like to be unruly: and therefore seeing the people are of this nature, the rulers have need to call upon God, that he would always be present with his spirit for their assistance, in resistance of their willful rebellions.

{for thine inheritance} Psal. 33. 12. Zach. 2. 12.

V. 10. {I make a Covenant} That is, I renew my covenant already made, or, I bind myself now to do more than I have done; (which was a new covenant) this may be collected from the words following after. Deut. 5. 2.

{before all thy people} They are called Moses his people, because committed to his government. See Annot. on Chap. 32. 7.

{marvails, such} Both in the wilderness, and in the land of Canaan, as fetching streams of water with a stroke out of the hard rock, Psal. 78. 20. blowing down strong walls with the breath of rams' horns, Josh. 6. 20. making the sun and moon stand still, Josh. 10. 13.

{with thee} That is, with your conduct of the people, or on yours and their behalf. See Isai. 63. 11. Mark 16. 20. 1 Corinth. 15. 16.

V. 11. {Amorite} See Annot. on Gen. 24. 39.

V. 12. {Take heed to thyself} Lest by making a league with idolaters you become an idolater as they are, and so when they are cast out for their wickedness, you be unworthy to be received or continued in their stead, Chap. 23. 32. Deut. 7. 2.

{make no Covenant} Chap. 23. 32. Deut. 7. 2.

{snare} Whereby you may be taken with their enticements, and so made partaker of their punishments.

V. 13. {Destroy} It is not enough to be no idolaters ourselves, but we must be zealous against the idolatry of others, every man according to his interest in God's cause, and the duty of his place whereto God has called him. Chap. 23. 24.

{groves} Pleasant shady places which they chose for their idols. See on Gen. 21. 33.

V. 14. {Whose Name} By name is meant God himself: as, The Name of the God of Jacob defend thee, Psal. 20. 1. So the next words (is a jealous God) do show.

{Jealous} See the Annot. on Exod. 20. 5.

V. 15. {They go a whoring} The precedent words seem to be directed to Moses alone in the second person, now the second person is changed into the third: the meaning is, that Moses if he should make such a covenant as a public governor, would include the people in the covenant, and they by that means would be brought to go a-whoring after idols, for idolatry is spiritual whoredom; so in Jer. 2. and 3. Ezek. 16. and elsewhere; and that because there is a kind of matrimonial covenant betwixt God and his people, as Hos. 2. 16. in which respect he is called a jealous God, in the precedent verse, and Chap. 20. 5. and they that transgress this covenant in turning their hearts from God to any creature of the world are guilty of adultery; Jam. 4. 4. Psal. 73. 27. Lev. 17. 7.

V. 16. {Their daughters} 1 King. 11. 2.

{make thy sons} The weaker sex may overcome the stronger, by temptations to idolatry, therefore such unequal marriages are dangerous, and to be declined. See Neh. 13. 25. Num. 25. 1, 2.

V. 17. {No molten gods} By this all idolatrous representations are forbidden, as by graven images in the second commandment; but the prohibition is here made rather by the name of a molten god, because the golden calf was such a one, Chap. 32. 4.

V. 18. {Unleavened bread} This and the other particulars, for the most part from hence to ver. 24. are spoken of before, Chap. 23. and have Annot. upon them.

{month Abib} Chap. 13. 4.

V. 19. {All that openeth} That is, every male, Chap. 22. 29. Ezek. 44. 30.

V. 20. {Of an Ass} See Annot. on Exod. 13. 13.

{Lamb} Or, Kid.

{empty} Without offering something.

V. 21. {six days} Chap. 23. 12. Deut. 5. 13. Luk. 13. 14.

{in earing time, and in harvest} Though tillage for an harvest, and harvest for man's sustenance, be most necessary, yet the religious rest of the Sabbath must not be broken for them, how much less for needless works or carnal sports.

V. 22. {Of weeks} That is, of seven weeks after the Passover, viz. the feast of Pentecost, Lev. 23. 15. after 49 days, that is, a week of weeks, which is the fiftieth day.

{year's end} Heb. revolution of the year. See Annot. on Chap. 23. 16.

V. 23. {thrice in the year} Chap. 23. 14, 17. Deut. 16. 16. See Psalm 84. 7.

V. 24. {desire thy land} God will not only keep others' hands from spoiling you, but will curb the concupiscence of their hearts from desiring your portion; because they shall have no hope (if they attempt) to possess it, so that you may freely appear, where he appoints you, with assurance to find all things in safety at your return. See Gen. 35. 5. Acts 18. 10.

V. 25. {With leaven} See Annot. on Chap. 23. 15, 18.

{until the morning} See Annot. on Chap. 12. 10.

{in the mother's milk} See Annot. on Chap. 23. 19.

V. 27. {These words} That is the ceremonial precepts, which was accordingly done, when he wrote the book of Exodus; but for the words of the moral law, God wrote them himself twice over, ver. 2. See the second Annot. on ver. 28. of this chapter.

V. 28. {Forty days, &c.} This remaining in the mount was another forty days from the former, Chap. 24. 18. This miracle was to confirm the authority of the law; and the like is observed of our Savior before his publication of the gospel, who fasted also forty days and forty nights, which both being miraculous, are no more to be followed by men than other miracles are. See Annot. on Exod. 24. 18.

{he wrote} Some think God wrote the first writing, and Moses the second, as God seemed to command him, ver. 27. But see 2 Annot. on Chap. 31. 18.

V. 29. {Moses wist not} That is, knew not, for no man can see his own face, but in a looking glass; or if he had seen it, it would seem nothing to that glory which he saw of God when he passed by.

{face shone} Moses desired to see God's glory, Chap. 33. 18. Now he himself has by the reflex of the divine splendor, so much glory upon him that others for fear dare not look upon him, how should he then, or anyone else be able to comprehend the glory of the divine majesty, while he is in a condition of human frailty? Yet this makes for the honor of the law, 2 Cor. 3. 7, 8. and for the honor of Moses, who brought it to the people, who coming to them with this splendor upon him, was to be received as an angel of God, Gal. 4. 14.

V. 30. {They were afraid} See Annot. on Exod. 3. 6. If his glory did so affright them, the law might much more terrify them, which in regard of man's transgression, (though in itself holy, just and good, Rom. 7. 12.) wrought wrath, Rom. 3. 15. and that wrath condemnation, 2 Cor. 3. 7, 9. Luk. 1. 12.

V. 33. {A vail} To hide his face (when he came as an intermediate agent betwixt God and the people, for it may be this glory was not constant all times) because it was too glorious for the eyes of the people: how blind and base is our condition here, when it is not capable of a derivative glimpse of divine glory? and how incomprehensible is God's majesty, when a reflexive ray or beam of his beauty, is too much for mortal men to look upon? See 2 Cor. 3. 13.

V. 34. {Before the Lord} Which was in the tabernacle or tent of the congregation. What that was, see Annot. on Chap. 33. 7.

{he took the vail off} For though he were not capable of God's glory, nor the people of his, yet his glory could be none occasion of terror or amazement, since in comparison of them, it was not so much as the least spark in the chimney to the sun in the firmament.

V. 35. {With him} That is, with God.

CHAPTER 35

Much of this chapter is to be found in the twenty-fifth, and the exposition in the Annot. upon it.

V. 2. {six daies} Chap. 20. 9. Lev. 23. 3. Deut. 5. 13. Luk. 13. 14.

{an holy day} Heb. Holinesse.

{put to death} The Sabbath is so often remembered, and upon such severe penalties imposed, because of the great importance of it to God's glory, and man's good, and the proneness of our corrupt nature, either to forget it, or to profane it.

V. 3. {Kindle no fire} For any handiwork, though for the framing of the tabernacle: or, (as some expound) for dressing of meat, wherein the Sabbath was more strictly observed, than the first and last day of the feast of unleavened bread, Exod. 12. 16. though (in other respects) they were kept as precisely as the Sabbath: for though (according to our Savior's argument in another case) that which is extraordinary, is usually more solemnly, reverently, and respectively entertained, and there is more cost bestowed upon it, than on that which is ordinary, in this the case is otherwise: for in the ordinary weekly Sabbath, there is a commandment in the decalogue plainly and fully expressed, and by many arguments pressed upon the conscience of the people, all written twice over by God's own writing in the tables of stone, which cannot be said of any of the anniversary feasts: and when the chiefest of them, which was the Passover) light upon the weekly Sabbath, it was to be kept with more restraint, than if it had happened on another day, and then the liberty of dressing meat, or of kindling of a fire, to such a purpose, was to be forborne. Yet because the Sabbath was all the year long, and therefore (in winter as well as in summer) and that in winter little children, sick or weak persons, yea, and such as are reasonably strong, could not comfortably persist, in the celebration of the Sabbath, without fire. It is not probable, that all kind of kindling fire to light a candle, or to dress meat, was forbidden on the Sabbath, but that such a kindling of fire, as the duties of mercy and exigencies of necessity required, was allowed; and though the tabernacle, were of much use for the solemn service of God, and there was very great cause to hasten the work: yet for that God would not give any allowance for any labor upon it, no not so much as for kindling of any fire to heat any tool, or melt any metal; and therefore in this strict prohibition brought in, as an introduction of caution, immediately before the preparation for the tabernacle were presented. See Chap. 16. 23.

V. 5. {Willing heart} God cares not for that which is given with grudging, 2 Cor. 9. 7.

V. 10. {Wise hearted} Who was a skillful, an expert artificer, especially for the curious work required for the framing of the tabernacle. See ver. 25, 26, 31, 34, 35. & Chap. 31. 6. & 36. 1, 2.

V. 11. {The Tabernacle} His tent and by tabernacle is meant the whole, by tent the curious and glorious part of it, and by covering that which was spread upon it to preserve it, yet sometimes the covering of camels' hair over the principal fabric is called a tent, Chap. 36. 14. which is the covering of camels' hair put upon the tabernacle.

V. 12. {The vail of the covering} Which hung before the mercy seat that it could not be seen. See Note on Chap. 36. 35.

{incense Altar} Chap. 30. 1.

V. 18. {Pins} These were sharpened in the lower part, and fastened in the ground, and they were to keep the curtains from whistling to and fro with the wind: the pillars (which some translators call pins) also might be sharpened in like sort, that piercing deep into the ground, they might support the tabernacle with more firmness.

V. 22. {and brought bracelets and ear-rings} If these were the same who before gave their golden earrings to the making of the golden calf, Chap. 32. 3. they now showed themselves cordial and real converts by this bounty to a better work. If they were not the same, they were more religious towards God, and more wise in honoring him with their substance, and esteeming his service worthy of their most precious jewels.

V. 26. {In wisdom} That were skillful in spinning.

V. 28. {And spices} Chap. 30. 23.

V. 29. {by the hands of Moses} That is, the Lord gave a commandment to Moses concerning the framing of the tabernacle, as it were delivering the work into his hands, to be ordered by his appointment.

V. 34. {may teach} So cunning and skillful as to be masters of their art, and able to instruct and teach others.

V. 35. {A vail of} That was the inward veil of the tabernacle, dividing betwixt the holy of holies, (where the ark was) and the other part called the sanctuary.

CHAPTER 36

Verse 1. {ALL manner} Chap. 35. 31.

{Sanctuary} By the sanctuary, he means here all the tabernacle.

V. 2. {Called Bezaleel} Chap. 31. 2. They were endowed with gifts before, but that qualification did not warrant them to enter upon the public work, without a peculiar calling of authority. See Exod. 18. 25. Acts 6. 3.

V. 3. {every morning} Heb. in morning in morning: That is, morning by morning, or every morning. By morning some conceive is understood the whole day artificial, as Gen. Chap. 1. without any difference or distinction of hours: but in regard of the great forwardness of the people, it is like the former part of the day is meant.

V. 6. {Neither man nor woman} Both sexes were employed in preparing the tabernacle: the women in carding and spinning colored wool, and men in weaving their work into a web of cloth, and other works.

{restrained from bringing} Their liberality condemns the backwardness of many now either to build an house to the Lord, or to uphold and repair it, what it has been built by others: and this restraint shows and blames their fault, who think there cannot be too much bestowed on the outward magnificence and ornament of temples or churches.

V. 8. {Cherubims} Which were little pictures with wings in the form of children. See Annot. on Exod. 25. 18.

V. 10. {Fifty loops} Chap. 26. 10.

V. 14. {Tent over the Tabernacle} The tabernacle was a tent, and is so called, ver. 18. but this tent was a coarser covering, to keep it fair from offense of foul weather. See Annot. on Chap. 35. 11.

V. 19. {Above that} There were divers coverings of the most curious tabernacle, one above another, to preserve it from the annoyance of rain, and stormy seasons. See on ver. 14. and on Chap. 26. 7.

V. 20. {Standing up} To bear up the curtains of the tabernacle.

V. 27. {Westward} Or, toward the sea, which was the sea called Mediterranean westward from Jerusalem.

V. 29. {coupled} Heb. Twined.

V. 30. {every board} Heb. two sockets under one board.

V. 33. {middle bar} Of this bar there is no mention, in any precedent description of the tabernacle; it seems to be a bar thrust through the middle of the boards; there were other bars on the outside, which were of use both to unite and strengthen them.

V. 35. {a vail of blue} This was the inward veil of the tabernacle betwixt the sanctuary and the holiest of all, where the ark was placed.

{Cherubims} See Annot. on ver. 8.

V. 37. {hanging for} Which was betwixt the court and the sanctuary.

{needle work} Heb. The work of a needle work, or embroiderer.

V. 38. {Overlaid their Chapiters} That is, their heads, and knobs which were covered with golden plates, that nothing outwardly appeared on them but gold: but the pillars though they had gold upon them, were not wholly covered with it, but had, as it were, girdles, or hoops of gold here and there; whereby they were rather adorned, than covered; for between these golden girdles, or couples, the wood was seen. It may seem (by Chap. 26. ver. 37.) that the pillars themselves were overlaid with gold; but in this 36. chapter the particulars are more distinctly set down, than in the 26. and therefore that place is to be expounded by this, as in the present Annot. which is confirmed, Chap. 38. 17.

CHAPTER 37

Many of the particulars here mentioned are brought in before, Chap. 25. and Chap. 39. and there expounded.

V. 1. {the Ark} Chap. 25. 10.

V. 2. {Crown of gold} See Annot. on Exod. 30. 3.

V. 6. {Mercy seat} See Annot. on Chap. 25. 17.

V. 7. {Cherubims} See on Chap. 25. 18. & 36. 8.

V. 8. {on the end} Or, out of the end.

{on the} Or, out of the, &c. Of the selfsame matter that the mercy seat was.

V. 16. {Dishes} Chap. 25. 29.

{to cover} Or, to pour out withal. The Hebrew word signifies to cover, and to pour out: and in both senses, these vessels called bowls, or covers might be of use: for they might serve both to cover the showbread, and to pour out the drink offering.

V. 17. {Candlestick} Chap. 25. 31.

V. 29. {holy anointing oil} Chap. 30. 35.

CHAPTER 38

Verse 1. {He made} Chap. 27. 1.

V. 4. {unto the midst} So that the gridiron, or grate, was half so high as the altar, and stood within it.

V. 8. {Looking-glasses} Or, Brasen glasses. Rab. Kimchi says, that women brought their looking glasses, which were of brass, or fine metal, and offered them freely unto the use of the tabernacle. The words in the original, and other languages, have nothing in them that signifies glass, but only looking or representing the look, or to the looks, which may be done in many sorts of metals; and for brass in particular, it was the manner (not only among the Jews, but other nations) for women to dress themselves by setting a piece of shining brass, or some other piece of bright burnished metal before their faces; as the manner with us, and many others is to use steeled glasses. See Plin. Nat. Hist. lib. 33. cap. 9. These women, (notwithstanding their former fashion to trim themselves by them) they willingly gave up to the service of the sanctuary, preferring therein God's glory before their own gracefulness.

{assembling} Their assembling to give up their desirable things to the service of God, was (according to the original reading) by troops; so forward and freehearted were they in their offerings, that they seemed to make haste, and as it were to strive who should come soonest with their gift.

V. 13. {East-side Eastward} Chap. 27. 13.

V. 21. {Sum of the Tabernacle} As an inventory of the particular furniture of the tabernacle, to be kept by the Levites, and at the cost which was bestowed upon it by the oblations of the people.

{Levites} That the Levites might have the charge thereof, and minister in the same, as Eleazar and Ithamar, Num. 3. 4.

V. 24. {all the gold} 1 Chr. 22. 14.

V. 25. {an hundred talents} Every talent took up in weight and value three thousand shekels. See Annot. on Gen. 23. 15. and on Exod. 30. 13.

V. 26. {six hundred thousand} Chap. 12. 37. Numb. 12. 46. Exod. 30. 13.

{half a shekel} The rate set upon the people was for the offering of silver, ver. 25. but for the gold, ver. 24. there is no law, that sets any rate upon them. The gold therefore was freely given, the silver exacted.

V. 27. {an hundred sockets} Whereof forty were on the south side, forty on the north, sixteen on the west, and four on the east, under the four pillars, divided the sanctuary from the holy of holies. See Chap. 26. 19, 32.

V. 29. {talents} See Annot. on Chap. 25. 39.

CHAPTER 39

Much of the contents of this chapter, is before at Chap. 28. and there expounded.

Ver. 1. {And made} See Chap. 31. 10.

V. 6. {Onyx stones} Chap. 28. 9.

V. 7. {memorial} Chap. 28. 12.

V. 10. {four rowes} See Annot. on Chap. 28. 17.

V. 23. {habergeon} See Chap. 28. 32.

V. 25. {Bells} Chap. 28. 33.

V. 30. {Holiness} Chap. 28. 36.

V. 31. {As the Lord commanded} See Chap. 40. 32.

V. 33. {Vail of a covering} So called, because it hung before the mercy seat, and covered it from sight of such as came into the sanctuary, Chap. 35. 12.

V. 37. {Set in order} Or which Aaron dressed and refreshed with oil every morning, Chap. 30. 7.

V. 38. {sweet incense} Heb. the incense of sweet Spices.

V. 42. {According to all} Signifying, that in God's matters man may neither add nor diminish. Chap. 25. 40. 2 Chron. 28. 19.

V. 43. {Blessed them} Whereby is not meant (as some take it) the consecration of the tabernacle, and of the things that appertained to it, for that is done in the next chapter: but the blessing of the people for their forwardness and bounty, for the building and furnishing of the tabernacle, and of the artificers for their care and exactness in the workmanship of every particular, and his blessing of them, was praising of them for what they did; and praying for them, that God would bless them for his sanctuary, for their goodwill and freeheartedness to his sanctuary.

CHAPTER 40

Verse 2. {The first day} Of the first month, and the second year after their departure out of Egypt, ver. 17. after that Moses had the second time been forty days and forty nights in the mount, he came down, and caused this work to be done: which being finished, was set up in the month called Abib, which contains part of March, and part of April.

{Tabernacle of the tent} See Annot. on ver. 6.

{of the Congregation} Of meeting of the priests and Levites, and people, according to the degrees of their approaches, for the high priests had admittance where other priests had not; and the priests in respect of place, had a preeminence above the Levites, and they above the people who assembled in the court of the tabernacle; yet so, as they were all accounted of one assembly, where God by his especial presence, met with his assembled servants. See Annot. on Chap. 29. 42, 43.

V. 4. {Set in order upon it} Which (every week) were to be renewed, and set in order. See Annot. on Chap. 25. 30.

V. 5. {Hanging} This hanging or veil was betwixt the sanctuary and the court.

V. 6. {Tabernacle of the Tent} When the name tabernacle, and tent, are thus set down, (though they be so far the same, that you may call the tent a tabernacle, and the tabernacle a tent) the one may be taken for the curious piece of work, which was so richly, and so gloriously framed; the other for the covering that was upon it, ver. 10. to preserve it, as a type of God's providence and protection of his church, Isai. 4. 6. See ver. 19.

V. 9. {anoint the Tabernacle} See Lev. 8. 10.

V. 10. {The Altar} See Lev. 8. 11.

{most holy} Heb. holiness of holinesses.

V. 15. {everlasting} So that their children succeeding, should not need to be anointed again, but approved in their office successively, by virtue of the first unction: See on Chap. 29. 7, 29. Lev. 4. 3. 2 Mach. 1. 10. and though only the high priest were particularly anointed in his personal succession; yet the priesthood may be called everlasting in that sense, that other Levitical ordinances are said to last forever. See Chap. 12. 14.

{second year} That is, after they came out of Egypt, Num. 7. 1. so that they continued in the wilderness a whole year almost before this tabernacle was set up, and it was set up seven months after Moses came with his directions for it, from the mount: for he came down thence the twenty-eighth day of the fifth month after their departure out of Egypt; from whence to the first day of the first month of the second year, are seven months, which with the five months before) make up a whole year, with which ends the story of the book of Exodus. See on ver. 38.

V. 20. {Testimony} See Annot. on Exod. 16. 34.

V. 21. {Vail of the covering} See Annot. on Chap. 35. 12.

V. 22. {Table} That is, the table of the showbread.

V. 23. {in order} See Annot. on Chap. 25. 30.

V. 27. {he burnt sweet incense thereon} Moses for the present did that, which when the tabernacle was finished, and the worship of it established in a settled course, belonged to the priest.

V. 28. {door of} That is, between the sanctuary and the court.

V. 29. {as the Lord commanded} At the 19 verse.

V. 32. {they washed} Exod. 30. 20, 21.

{as the Lord commanded} These words in this chapter, are repeated many times, ten times Chap. 39. and eight times in this chapter; to note what warrant Moses had for his curious work, and how punctual he was in performance of God's command; and in the exact repetition of so many particulars, he shows that his history is composed not for delight, but for truth's sake, since these particulars have no allurement in them, to make a wise man willing so often, either by his pen to write them, or to read them when they are written, being many of them, (saving for God's command) matters of little moment.

V. 34. {then a cloud} The pillar of the cloud, which was before upon the former tabernacle, now (by a new miracle) removed to the new tabernacle; so did the pillar of fire, shining with greater glory than before. See Levit. 16. 2. Num. 9. 15. 1 King. 8. 10. Isai. 6. 4. Rev. 15. 8.

V. 35. {not able} By reason of an astonishing reverence; and it may be also, the brightness of the glory, might be some impediment to his sight for a time; this was extraordinary, for if it had been usual, it would have hindered the holy ministration in that place. See 1 Kings 8. 11.

V. 36. {Went} Heb. journeyed. Num. 9. 17, 23.

V. 38. {For the cloud} Thus the presence of God preserved and guided them, until they came to the promised land. Numb. 9. 15, 16.

{fire was on it} That is, was over it, so as to give light, not to cause any burning: and while the cloud stayed, the people stirred not; when it removed, they removed also, and went that way whereto it guided them. Thus is the book of Exodus at an end. See Annot. on ver. 17.