with Milk and Honey By which Phrase the Poets express the greatest Plenty as Bochart shows out of Euripides Horace Ovid c. Hierozoick P. II. L. IV. c. 12. For abundance of Milk and Honey argue a Country to be well watered fruitful full of fair Pastures and Flowers from whence the Flocks may fill their Duggs with Milk and the Bees their Cells with Honey Aelian L. III. de Hist Animal c. 35. saith the Goats of Syria which includes this Country afford such plenty of Milk as is in no other Country Vnto the place of the Canaanites c. See concerning all these People here mentioned XV Gen. 19 c. Ver. 9. Now therefore behold the Cry of the Children of Israel is come up to me c. This was said before Ver. 7. but here repeated as a reason of the Commission he intended immediately to give to Moses to go and Deliver them Ver. 10. Come now therefore and I will send thee unto Pharaoh c. Leave thy Flock for I have another more weighty Business wherein I will imploy thee For thou shalt go with my Authority to Pharaoh and command him not only to Release my People out of their Servitude but to let them go also out of Egypt He had called them by the Name of his People Ver. 7. and now mentions it again to incourage their hope that he would take care of his own What Pharaoh this was it being a common Name to all the Egyptian Kings is very much disputed The common opinion is that after Orus in whose time Moses sled into Midian Acenceres or Acherres reigned Twelve years and after him Achoris reigned Seven years more and then succeeded Cenchres the worst of them all to whom Moses was now sent But Clemens Alexandrinus tells us that Apion a great Enemy of the Jews and who wrote against them mentioning their going out of Egypt in his fourth Book of his History of Egypt saith it was in the the reign of Amosis For which he quotes Ptolomaeus Mendesius an Egyptian Priest who wrote three Books about their Affairs in which he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. I. Stromat p. 320. But Tacitus calls him Bocchoris or as some read it Occoris L. V. Hist c. 3. That thou mayest bring forth my People c. From this time we are to consider God as the King of this People Not in general only as he is Lord of the whole World but in a proper and peculiar manner For whatsoever Authority or Power of Jurisdiction the Kings of other Nations did exercise over their Subjects as Power of Life and Death of making Laws and Leagues c. the same Prerogative did the Lord of Heaven and Earth reserve to himself alone over the Children of Israel Upon which ground as Dr. Jackson well observes Moses was delegated to be his Ambassadour to the King of Egypt and constituted it appears by the whole Story his Deputy or Viceroy over Israel Ver. 11. And Moses said unto God who am I that I should go unto Pharaoh c. He modestly declines the Service considering how mean a Person he was in comparison with Pharaoh and how unable to do any thing for the Israelites He had felt some extraordinary motion in himself Forty years ago which he took to be an Indication that God would use him as an Instrument of their Deliverance See Chap. II. v. 11 12. but at that time he was a far greater Man than now and had more interest at Court the Princess who adopted him for her Son being then perhaps alive or having lest him what made him very considerable In short he was then the Son of Pharaoh's Daughter but now a poor Shepherd Ver. 12. And he said Certainly I will be with thee In answer to his Objection God bids him depend on this that he would preserve him by a special Providence from being hurt by Pharaoh So Maimonides shows this Phrase I will be with thee signifies in Scripture More Nev. P. III. c. 18. And the considence which God wrought in him of this gave him Courage and Resolution which is also denoted by this Phrase as he shows P. II. c. 38. For all the Prophets were endued with an extraordinary Fortitude and Magnanimity which was in Moses above all the rest he encountering a great King and all his Court and People barely with a Staff in his hand And this shall be a Token to thee that I have sent thee when thou hast brought forth the People out of Egypt ye shall serve God upon this Mountain This could not be a Token to him now but was afterward when God by his Power brought them to this very place to worship him according to this Promise upon this Mountain In the mean time there were many other Tokens God gave him as we find in this History which were all confirmed by this at last Ver. 13. And they shall say unto me What is his Name What shall I say unto them This doth not argue that they knew not what the Name of their God was for they and their Fathers had been long acquainted with him and they cried unto him and he heard them II. 23 24. But Moses being the first that ever spake to Men in the Name of God none of the Patriarchs either before the Flood or after it having said any such words as these God hath sent me to you the Lord commands me to bid you do so or so as Maimon observes in several places of his More Nevoch P. I. c. 63. P. II. c. 39. is was natural for the Israelites to ask him by what Name or peculiar Attribute God had made himself known unto him so as to authorize him to speak to them as never any Man before did He had spoken unto Noah and unto Abraham c. but it was only for their own Instruction He never bid them deliver any Message unto others and yet it is observable that upon particular occasions he still made himself known to them by different Names or Titles As he saith to Abraham XV Gen. 7. I am Jehovah who brought thee out of Ur of the Chaldees But XVII 1. he saith I am Elshaddai And to Isaac he saith I am the God of thy Father Abraham XXVI 24. To Jacob he adds I am the LORD God of thy Father Abraham and the God of Isaac XXVIII 13. And after this I am the God of Bethel XXXI 13. No wonder then that Moses should think the People would expect upon so great an occasion when he came to them as an Ambassadour from Heaven that the God of their Fathers should speak to them in a New Stile beyond all that had been known in former days Ver. 14. And God said unto Moses I AM THAT I AM. That is saith Maimonides in the place above-named He that necessarily Exists He who so is that he must needs be Or as some translate it I will be what I will be i. e. the Eternal Immutable Being so Elmacinus
Prince of the Tribe of Judah VI. 23. For it is but a fancy of R. Solomon's that he is therefore called the Levite because the Levitical Order should have proceeded from him and the Priesthood been entailed on Moses his Family but because of Moses his backwardness to serve God in this present Imployment he in anger quite changed his Intention and advanced Aaron to the Priesthood I know that he can speak well Is Eloquent and can deliver his Mind in fluent words There are two things which compleat a Commander as Pericles speaks in Theucydides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom and Eloquence which do not often meet in one Person but God is pleased to distribute these Gifts as he did to these two Brethren So Polydamas in Homer tells Hector God's way is not to give all Accomplishments to one Man but some to one and some to others Iliad IV. v. 730. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which he expresses admirably again Odyss Θ v. 168. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold he cometh forth to meet thee c. By God's direction no doubt who suggested to him that Moses was coming by his order towards Egypt which was such comfortable News to him that when he saw him after such a long Separation it could not but be a very joyful Meeting The fulfilling of this Prediction was a new sign unto Moses that God would be with him Ver. 15. And thou shalt speak unto him and put words in his mouth Tell him from me what he is to speak And I will be with thy mouth and with his mouth Thou shalt have Directions from me what to say to him and I will enable him to speak to the People and to Pharaoh And will teach you what you shall do Instruct you in all your Proceedings Ver. 16. And he shall be thy spokesman to the People Acquaint them with what thou hast to deliver to them And he shall be even he to thee He doubles the words to denote that he should need no other Assistant but Aaron who being his Brother he might the more securely rely on his fidelity Instead of a mouth To speak what thou canst not so well deliver thy self And thou shalt be to him instead of God Deliver my Mind and Will to him The Chaldee translates the Hebrew word Elohim in this place a Prince or a Judge who hath the Power of Life and Death See Grotius in VII Acts 35. and L. de Dieu VII 1. For Moses by God's order and appointment executed all those Judgments upon Pharaoh which Aaron pronounced See Selden L. I. de Synedr cap. ult If Justin Martyr did not misapprehend Diodorus Siculus he saith the Jews called Moses a God For so he reports Diodorus his words Adhort ad Graecos p. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now are otherways in the Books of Diodorus Edit Steph. p. 59. where mentioning several Lawgivers that pretended to receive their Laws from God or some good Angel names Moses among the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who received his from the God called Jao So they pronounced that Name which we call Jehovah Ver. 17. And thou shalt take this Rod in thy hand The Rod mentioned v. 2. which is v. 20. called The Rod of God because it was an Ensign of Divine Authority and Power by which all the wonders were wrought Wherewith thou shalt do signs By stretching out so mean a thing as this Rod at God's Command great Miracles followed which demonstrated the Power of God and not of Man Ver. 18. And Moses went and returned From Horeb where he had all his Converse with God he returned to the Place where his Father in Law lived See v. 1. To Jethro In the Hebrew his Name is written Jether And the Tradition is in Semoth Rabba that he was once a Gentile and then his Name was Jether but being proselyted to the true Religion there was a Letter added to his Name as there was to Abrahant's and he was called Jethro And Mr. Selden observes he is called a Proselyte in the Gemaru Babylon and the first we sind mentioned in Scripture L. 2. de Jure N. G. c. 2. And said unto him let me go I pray thee He did not think it honest to leave his Service without his consent especially since he entertain'd him and gave him his Daughter when he was a Stranger to him And return unto my Brethren which are in Egypt To his Kindred and Country-men who called one another Brethren whom he had not seen many years And see whether they be yet alive He concealed his main design from Jethro not thinking it safe perhaps to trust him who though a good Man was not an Hebrew with his Commission or fearing he might discourage him from that Undertaking which he had already too much declined but now was fully resolved upon and therefore loth to be again disheartned It may seem strange that Moses in so long a course of time as Forty years should not have heard of the state of his Relations and Friends But it is to be considered that as he was afraid perhaps it should be known where he was so intercourse with Nations and very far distant was not so easie then as it is now adays And Jethro said to Moses go in peace He dismist him kindly and wisht him a prosperous Journey Ver. 19. And the LORD said to Moses in Midian Some translate it the LORD had said c. to show the Reason why he now desired to have leave to visit his Friends in Egypt However that be it is plain this was a distinct Appearance of God to him from that in Horeb for this was in Midian Where God who had set him no precise time before enjoyns him to be gone presently and assures him that there were none left in Egypt who designed to be revenged of him for the slaughter of the Egyptian So it follows For all the men are dead which sought thy life This is an incouragement which God reserved as a Reward of his Obedience having said nothing of it during the time of his Hesitancy and Reluctance Ver. 20. And Moses took his Wife and his Sons We read hitherto but of one Son born to him but it is plain he had another from XVIII 4. He carried his whole Family with him to let his Brethren see he was so confident of their Deliverance that he ventured not only himself but his dearest Relations in their Society And set them upon an Ass One Ass could not carry them all with every thing necessary for their removal therefore the singular number as is very usual is put for the plural Though one Ass might perhaps carry her and two Children one of which if not the other was very small See Drusius Quaestiones per Epistol 86. and Simeon de Muis in his Varia Sacra Asses are vile Creatures here with us but they were
she bore him Nadab and Abihu These two perished in the very first Sacrifice which their Father offered because they did not take Fire from the Altar but offered with strange Fire X Lev. 1 2. Eleazar Who succeeded his Father in the Priesthood Numb XX. 25 c. and assisted Joshua in the Division of the Land of Canaan XIV Josh 1. XIX 51. XXI 1. From him sprung Zadok and the following High-Priests till the Destruction of Jerusalem 1 Chron. VI. 4 c. And Ithamar From whom came Eli and Ahimelech and Abiathar in the time of David in whom this Family was Extinct Ver. 24. And the Sons of Korah c. Though he himself perished in his Rebellion against Moses who was his Cosin-German yet his Family remained XXVI Numb 58. and were famous in the days of David being often mentioned in the Book of Psalms Ver. 25. And Eleazar took one of the Daughters of Putiel to Wife Who this Putiel was is not certain Dr. Lightfoot thinks he was an Egyptian Convert whose Daughter Eleazar married But I see no good ground for this Opinion but rather think it more likely Eleazar would marry one of the race of Abraham being Son to the High-Priest He was married indeed before his Father was promoted to that Dignity yet Aaron was so great a Man in his own Tribe See IV. 14. and married into so honourable a Family in Israel v. 23. that it is not probable he would suffer his Son to match with an Egyptian Proselyte These are the Heads of the Fathers of the Levites c. The great Persons from whom sprung the principal Families among the Levites He saith nothing of the other Tribes because his intention was only to derive his own Pedigree and his Brother Aaron's from Israel Ver. 26. These are that Moses and Aaron to whom the Lord said bring out the Children of Israel c. These are the two Persons to whom God gave Commission to be the Deliverers of their Nation out of the Egyptian Bondage He had mentioned just before their Genealogy the Charge God gave them both to the Children of Israel and unto Pharaoh v. 13. And now he goes on to show that they were the Men who were peculiarly chosen by God to discharge that Office first by going to the Children of Israel which he mentions here and then to Pharaoh which he mentions in the next Verse Bring out the Children of Israel from the Land of Egypt Assure them of their Deliverance notwithstanding the Pressures under which they groan According to their Armies Not by a disorderly Flight but every Family in such good order as an Army keeps XII Exod. 41 51. XIII 18. Ver. 27. These are they that spake to Pharaoh c. Who carried the Message from God to Pharaoh requiring him to let Israel go out of Egypt V. 1 2 c. VI. 13. These are that Moses and Aaron He repeats it again that all Generations might mark who were the Men that God imployed in this great and hazardous Work of Demanding the Liberty of the Children of Israel from Pharaoh's Servitude and effecting it in such manner as is afterward related in this Book There have been Critical Wits who made this an Argument that Moses was not the Author of these Books because it is not likely they imagine he would write thus of himself But no Body but these Criticks can see any Absurdity in it that he and his Brother being the Instruments in Gods hand of effecting such wonderful things should not let Posterity be ignorant of it but take care not only to Record it but to set a special Note upon it that none might rob them of the Honour God bestowed on them and He by whose direction this was written might have the glory of working such mighty things by such inept Instruments as Moses often acknowledges himself to have been Nor is this more than Ezra Nehemiah and Daniel say concerning themselves and St. John may as well be denied to be the Authour of the Gospel which bears his Name because he saith This is the Disciple that testifieth these things c. XXI 24. And besides this the History of succeeding Ages show us the necessity of this which Moses hath said of himself For if he had not told us what his Progeny was we see by what we read in Justin and Corn. Tacitus and such like Authours what false Accounts we should have of him for Justin from Trogus Pompeius makes him as I observed before the Son of Joseph Nay the Jewish Writers have been so fabulous that we should have learnt as little Truth from them if Moses had not told it us himself Ver. 28. And it came to pass on the day when the Lord spake unto Moses c. Having finished the Account he thought fit to give of himself and of his Brother whom God was pleased to imploy in this great Embassy he resumes the Relation of it which he broke off at the end of v. 13. Ver. 29. That the LORD spake unto Moses saying I am the LORD c. This and the next Verse seem to be a Recapitulation of what God said in his last Appearances to him v. 2 10 c. and of his desire to be excused from the Employment on which he was sent urged by two Arguments v. 12 13. where they are related something more largely than they are here in the last Verse of this Chapter In which he mentions them again that there might be a clearer connexion with what God further added for his Encouragement when he gave him the forenamed Charge v. 13. to deliver a new Message unto Pharaoh Ver. 30. And Moses said before the LORD We read the very same v. 12. which makes me think this is not a new Objection but meerly a Recital of what he had objected there See what I have said on the foregoing Verse Behold I am of uncircumcised Lips c. See v. 12. CHAP. VII Verse 1. AND the LORD said unto Moses He received new Orders from the SCHECHINAH or Divine Majesty before whom he stood VI. 12 30. See Mark what I say in answer to all thy Objections I have made thee a God to Pharaoh Therefore why shouldest thou fear to appear before him who is but a Man Moses is not called absolutely a God but only a God unto Pharaoh Which denotes that he had only the Authority and Power of God over him or rather he was God's Ambassadour to speak to him in his Name with a Power ready to Execute all that he desired for the Humbling of Pharaoh and Punishing his Disobedience to his Message And Aaron thy Brother shall be thy Prophet Let therefore the Vncircumcision of thy Lips be no longer an Objection for he shall interpret thy Mind as Prophets declare the Mind of God Some slight Wits have from this place also drawn an Argument that this Book was not written by Moses but by some other Authour long after his time Because the word
this was and have been pleased to fancy that some Book which Moses wrote is lost When this plainly refers to what is said v. 4. where we read that Moses wrote all the words of the LORD that is the Commandments and Judgments mentioned in the four foregoing Chapters Which though they made no great Volume yet might be called a Book in their Language for even the Bill of Divorcement which they gave their Wives and was very short is called by this Name of Sepher a Book XXIV Deut. 1. Of the Covenant That they might remember upon what terms he would bestow upon them the fore-named Blessings he engages them in a Solemn Covenant to observe the Commandments and Judgments contained in this Book Ver. 8. And Moses took the blood That half of it which was in the Basons v. 6. And sprinkled it on the people As he had sprinkled one half on the Altar in token God was a Party in the Covenant so he sprinkled the other half on the XII Pillars which represented the Children of Israel in token that they were the other Party engaged in the same Covenant Thus our fore-named Primate and several others understand it and it carries some show of probability in it Yet I cannot think it unlikely that it was sprinkled upon the LXX Elders by whom the People consented if not upon all the People who stood next to the Altar and are here expresly mentioned The Apostle to the Hebrews IX 19. saith he sprinkled the Book as well as the People which is not here mentioned but supposed For when he went to sprinkle the Blood we must conceive he laid down the Book that he might be at more liberty for this other action And perhaps he laid it on one of the Pillars where it was sprinkled as they were together with the People whom they represented And said Behold the Blood of the Covenant which the LORD hath made with you concerning all these words Look upon your selves as obliged by this Blood to observe all the Commands which I have delivered to you in the words you have heard For there were two ways of making Covenants anciently both which were here used The first was after a Sacrifice had been offered to sprinkle the Blood of it upon both Parties who were to be Confederates which was done here v. 6 8. And secondly the Confederates thereupon proceeded to eat together some part of the Sacrifice which follows v. 11. where we find the Elders of Israel who represented the People did eat and drink in the Presence of God Ver. 9. Then went up Moses and Aaron Nadab and Abihu and LXX of the Elders of Israel These things being done they went up into the Mount as they were ordered v. 1. i. e. they went up to that part of the Mount where Aaron and his Sons and the Elders were appointed to come but no further Ver. 10. And they saw the God of Israel When Moses is commanded to come near unto the LORD v. 2. Maimonides acknowledges it may be understood of his local approach to the place where the Light or Glory of God then appeared More Nevoch P. I. c. 18. And therefore it is something strange that he expounds the Elders seeing God of their apprehension of him by their Understanding and not rather of their beholding some glimpse of that visible Majesty which was on the Top of the Mount For that I doubt not is the meaning as appears by what follows And so the Chaldee expounds it They saw the Glory of the God of Israel surrounded we may well suppose with an heavenly Host of Angels attending upon the SCHECHINAH or Divine Majesty as it was also called And there was under his feet This hath made some conceive that this visible Glory appeared in the form of a Man with his Back towards them standing upon a shining Pavement But this is contrary to IV Deut. 15. For though that be spoken of another time and place viz. the Giving of the Law which all the People heard but saw no Similitude yet if the Elders had afterward seen a Similitude it would have spoiled Moses his Argument they being the Representatives of the People This glorious Light therefore far surpassing all other had no form nor could be described by any Art and consequently by its feet is meant only the lower part of it which rested as it were upon a most glorious Pavement And thus the Divine Majesty is said to have had a Foot-stool which was the cover of the Ark though it had no Human shape As it were a paved work of Saphire stone The glorious Majesty of God was represented as having under it a Pavement sutable to it self very bright and shineing For there is a sort of Saphire called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spotted with little points or pricks of Gold which shine like Stars interspersed in the Body of it See Salmasius in Solinum p. 131 203. Such was this Pavement as we may gather from the following words And as it were the body of Heaven in its clearness As clear as the purest and serenest Sky when it is all spangled with Stars All which signifies as I take it that the Glory of the LORD appeared far above the Glory of the Sun in its greatest brightness upon a Pavement sparkling like the Stars in the Heaven when it is most clear The LXX instead of the words saw the God of Israel have saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the God of Israel As if they saw a Throne upon which there was a visible Majesty beyond all description And if this be admitted then this Throne may well be said to have feet standing upon such a glorious Pavement And so they translate it in the next Verse where this is repeated Ver. 11. And upon the Nobles of the Children of Israel i. e. The Elders before-mentioned v. 1 9. called here Atzilim to signifie that they were the prime and choicest Persons among the Israelites For Atzal signisies to separate and consequently atzilim imports Men distinguished from others either by their Birth Office or some excellent qualities He laid not his hand Did not hurt them Whereas it was the common Opinion That they who saw God though it was by one of his Angels should presently die The splendour of that glorious Light was so dazling that it was a singular favour it did not put out their Eyes as the Light wherein St. Paul saw our Saviour did his We are told v. 17. The sight of the Glory of the LORD was like devouring fire Which might put them in fear perhaps they had been scorched by it when it flasht out upon them but they found not the least hurt by it Thus Jonathan saith in his Paraphrase upon the XXXII Chapter that when Moses delayed to come down from the Mount the People fancied him to be burnt up by the fire which shone from the Presence of God which there appeared This sight of God which he vouchsafed to
here follows Ver. 19. Then the Magicians said unto Pharaoh This is the singer of God The same with what is called in other places of Scripture the hand of God CIX Psal 27. that is his Power There are those particularly Bochartus who think these Magicians did not by these words give Glory to God but thought to save their own Credit with Pharaoh by telling him that it was not Moses or Aaron who were too hard for them but a Divine Power superiour to them all To this purpose Jonathan But they ought then to have been sensible that the Power which they dealt withal was far from being Supream being unable to assist them upon all occasions And no doubt God intended to confound them by taking that time to disable them when they least expected it For why should not their Power have extended to such a small thing as this when they had done greater But God would not let them always abuse Pharaoh with their Illusions and gave them a check when they thought themselves most sure of Success And Pharaoh 's heart was hardned One would have rather expected to have heard that his heart began to relent when he saw his Magicians not only puzzled but quite bafled so that they owned Moses acted by a Power above theirs But this it was not to stick to the good Resolutions which had lately been wrought in him v. 8. from which he not only revolted but grew more resolute not to yield to God The effect of which was this further Induration it being natural for evil Men who resist the Means of their Cure to grow worse and worse affected This Miracle also of the Lice being more loathsom to Pharaoh than terrible might haply be the reason as Dr. Jackson conjectures that he did not intreat Moses and Aaron to pray for him as he had done upon the sight of the Frogs and as he straightway did after he felt the next Plague of the Flies I cannot but add also this further reflection of his Book X. on the Creed Chap. XL. that though the singer of God was very remarkable in producing the Lice which the Magicians could not yet it was no way remarkable in hardning Pharaoh's heart For it is neither said nor intimated that the singer of God hardned it but Pharaoh's heart was hardned that is remained obstinate The Cause of which was his not hearkning to them as it had been before v. 15. Ver. 20. And the LORD said unto Moses rise up early in the Morning and stand before Pharaoh As he had ordered him to do before he sent the second Plague VII 15. Lo he cometh forth to the Water This confirms what was said there that in the Morning it was usual with him to walk out by the River either for his Refreshment or for his Devotion Perhaps that after washing he might worship the Rising Sun For Moses is commanded to rise up early in the Morning and present himself before him And say unto him Thus saith the LORD let my People go c. The same Message he had often sent him VII 16 17. VIII 1. together with an Admonition and Warning of his Danger which God had not given him before the last Plague v. 16. Ver. 21. Behold I will send swarms of flies upon thee c. The Hebrew word Arob being generally thought to come from a word which signifies to mingle Interpreters commonly think it denotes a mixture of several sorts of Creatures And some take it as we seem here to do for all manner of Flies which Aquila calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sorts of Insects Others take it as it is in our Margin for a mixture of noisom Beasts and so the Authour of The Life and Death of Moses God sent Lions Wolves Bears and Leopards and suck like wild Beasts which killed not only their Cattle in the Field but their Children in their Houses And so Josephus expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Bochartus hath confuted this Notion by very good Arguments in his Hierozoicon P. 2. L. IV. Cap. XV. where he shows no words have more significations than the Hebrew word Arab which signifies not only to mingle but among many other things to obscure and darken From whence the Even time is called Ereb And therefore with great reason he approves of the LXX Version who translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Flesh-sly very bold and troublesome being not easily drove away which infests Dogs very much especially about the flaps of their Ears Some take it for that large black fly which fastens upon Beasts and sucks their Blood called Arob from its black colour as Oreb from thence signifies a Crow And so Philo describes this fly called Cynomya that it is as impudent as a Dog and makes its Assaults with great Violence like a Dart fastning its Teeth so deep in the Flesh and sticking so close that it makes Cattle run mad This Plague the Jews say in the forenamed Book of The Life of Moses was sent upon the Egyptians because of the hard Service they made the Israelites undergo in feeding their Cattle Ver. 22. And I will sever in that day the Land of Goshen in which my People dwell c. Here now the distinguishing Mercy of God to the Israelites is plainly expressed which is to be understood in the foregoing Plagues And the Hebrew word as well as the Chaldee signifies I will make a wondrous difference So Jonathan in that day I will work a Miracle in the Land of Goshen For indeed it was a marvellous thing that Countries so near one another should be in such a different Condition at the same time And it was the more wonderful because there was such store of Cattle in Goshen whose Dung is apt to breed Flies That thou mayest know that I am the LORD in the midst of the Earth Who governs all things here below or that have a special care of my People For so Bochart understood by Earth the Land of Goshen In the midst of which God is said to be because he defended and delivered them from this sore Calamity which their Neighbours suffered For thus this Phrase is used in many places VII Deut. 22. XXIII 14. XLVI Psal 6 c. And thus Conr. Pellicanus seems to have understood this Passage which he interprets you shall know that I am the LORD and Prince of this Country Ver. 23. I will put a division between thy People and my People c. It is repeated again because it was a remarkable thing and denoted the Israelites to be God's peculiar People for whom he had a singular favour Which is the reason that this Mercy is called here a Redemption as the word in the Hebrew signifies which we translate division because God exempted and delivered the Israelites from those Flies which sorely infested all the rest of Pharaoh's Dominions To morrow shall this sign be The finger of God was so remarkable in the last Plague v. 19. that
be the ancient grudge of the Seed of Esau to those of Israel For Amalek was descended from the eldest Son of Esau by a Concubine XXXVI Gen. 12. But it may very fairly also be supposed that there was some League between the Amalekites and the People of Canaan of mutual Defence which might move the Amalekites to oppose the passage of the Israelites and indeavour to hinder their Settlement in Canaan unto which perhaps they imagined their own pretences to be as good though the Israelites challenged the promise of it belong'd to them alone Then came These words import that the Amalekites were the Aggressors without any provocation If they fancied the Israelites would Invade them they might have prepared to defend themselves but it was no ground for Assaulting them Unto which perhaps they were moved as for other Reasons so out of greediness of Prey hearing the Israelites were loaded with the Spoils of the Egyptians And fought with Israel They came out of their own Country to sight with them in the Wilderness Or we may suppose that they attacked their Rear as they were upon their march from Rephidim to Horeb and cut off some Straglers or such as lagg'd behind through faintness and weariness as Moses relates XXV Deut. 18. The Author of Dibre Hajamim makes the Army of Amalek to have consisted of an incredible Number all exercising Divinations and Inchantments Ver. 9. And Moses said unto Joshua Who it seems was an eminent Person at their first coming out of Egypt Chuse us out men Whom he knew to be as valiant as himself And go out and sight with Amalek Meet them and give them Battle To morrow I will stand on the top of the Hill To pray to God who had lately appeared to him there v. 6. With the Rod of God in my hand This he said to encourage Joshua to hope God would not fail to deliver them though a Miracle was required to bring it to pass Ver. 10. So Joshua did as Moses had said to him c. Nothing but a strong confidence in God could have animated Men unexperienced in the Arts of War to encounter such mighty Enemies And Moses Aaron and Hur went up to the top of the Hill The Jews do but conjecture who this Hur was But we may be certain he was a Person of great Eminence for Wisdom and Piety otherwise he would not have been joyned with the Leaders of God's People Moses and Aaron We read indeed 1 Chron. II. 19. of one Hur who was the Son of Caleb and Grandfather of the famous Bezaleel who was of the Tribe of Judah But there is nothing to perswade us that he was the Person here spoken of nor that he was the Son of Moses his Sister as some of the Jews tell us See Pirke Elieser c. 45. where strange Stories are told of him But it is more probable that he was Miriam's Husband as Josephus affirms L. III. Antiq. c. 2. though we cannot tell whence he himself was descended Ver. 11. When Moses held up his hand Lifting up the hands was a posture of Prayer and imploring the Divine Aid as we find in many places particularly III Lament 40. Let us lift up our hearts with our hands to God in the Heavens And it implies great Earnestness in Prayer as doth also listing up the eyes and listing up the soul XXV Psal 1. CXXI 1 c. But though this be true and no doubt Moses and his Companions prayed to God most earnestly yet this was not the occasion of his lifting up his hand which was to advance the Rod of God which he held in his hand and lifted up as their Standard or Banner to which they should look and hope for help from the mighty Power of God who had done such Wonders by that Rod. That Israel prevailed The sight of the Rod of God inspired them with such Courage that their Enemies could not stand before them And when he let down his hand Amalek prevailed Their Spirits flagged when they did not see the Rod and they began to give ground imagining perhaps that Moses despaired of Victory who the Fight being long was not able alway to keep his hand erect Ver. 12. But Moses his hands were heavy Through weariness by long holding them out upon the stretch And they took a stone and put it under him and he sate thereon It seems he had been standing before which gave them the greater advantage of seeing the Rod but made him the more weary And Aaron and Hur stayed up his hands Were his Supporters which it is probable was in this manner Sometimes Moses held up the Rod in his right hand and sometimes in his left for v. 11. he speaks only of one hand which was lifted up or let down and Aaron stood on one side of him suppose his right hand and Hur stood on the other Who by that means helpt by turns to uphold his hands in that posture for if they had done it both together they might have been as weary as he And his hands were steady c. Were kept up stretched out without falling down till Sun-set Ver. 13. And Joshua discomfited Amalek and his People c. Routed their whole Army One would think the name of their Kings was Amalek as the Kings of Egypt were called Pharaoh because he mentions Amalek and his People Otherwise if Amalek signifies collectively the Amalekites then his People must signifie those who were confederate with them Ver. 14. And the LORD said unto Moses He appeared it 's likely to him again in this place as he had done v. 6. and gave him this order Write this for a Memorial in a Book Make a Record of it as he did both here and XXV Deut. 17. c. And no Body was so sit to do it as he who saw all that fell out in this Fight and was the undoubted Author of what we read in this Book which was written by himself And rehearse it in the ears of Joshua That he who was to be the Leader of God's People after Moses might never enter into any League with the Amalekites For his Prosperity depended upon the Observation of the Commands given by God to Moses which therefore were carefully written in a Book and delivered to him that they might not be forgotten See I Josh 7 8. where there is a plain proof that the Laws delivered by Moses were written before Joshua entred into the Land of Canaan For I will utterly put out the Name of Amalek from under Heaven Have a perpetual quarrel with them till they be quite extinct as they were partly by Saul 1 Sam. XV. and partly by David 1 Sam. XXX 17. and partly by the Children of Simeon 1 Chron. IV. 43. Balaam also prophecied of their utter Destruction XXIV Numb 20. Which may seem a hard Sentence but it was as Maimonides observes to terrifie others from the like Malice For as particular Persons are sometimes punished very severely for an
time that it had been known to push But if the Ox had formerly been known to be so unruly and he had been told of it and yet did not take care to prevent further mischief then he as well as the Ox were to be put to death The Jewish Doctors indeed have softned this by divers Exceptions As first they say it was to be proved that the Ox had pushed upon three several days for though it appeared he pushed a great many times in one day it would not make the Man liable And secondly it was to be testified not only to the Owner but before the Magistrate that he had pushed so often And lastly they interpret the last words of this Verse the Owner also shall be put to death of Punishment by the Hand of Heaven that is they leave him to God See Bochart in his Hierozoic P. I. L. II. c. 40. But though Abarbinel propound this as the opinion of their Wise men yet he was sensible of its absurdity For he confesses that God doth decree the Sentence of Death should be executed upon the Owner of the Ox only he thinks that he remits something of the strictness of it in the next Verse And there are three Cases here mentioned relating to this matter One in the foregoing Verse where the Ox is ordered to be stoned Another in this where the Owner is also made liable to be put to death And a third in the next Verse where a Pecuniary Mulct is only set upon him Ver. 30. If there be laid upon him a sum of money then he shall give it for the ransome of his life By this it appears there might be a Case wherein the Owner of the Ox should not be put to death but only be fined though the Ox had been wont to push and he was told of it And the Interpretation of this and the foregoing Law which is given by Constantine L'Empereur is not unreasonable upon Bava kama c. 4. sect 5. Either the knowledge which the owner had of the ill Conditions of his Ox was certain or uncertain and his carelesness in preventing the Mischief he was wont to do was greater or lesser and the Friends of him that was killed pressed the strictest Justice or were content to remit it In the former cases if the knowledge was certain the carelesness very gross and the Friends were strict in the Prosecution he was punished with death but if otherwise he was punished only by setting a Fine upon him Certain it is that the foregoing Law might prove too rigorous in many cases as if the Ox pushed being provoked or broke loose when he was tied up or was let go by the negligence of a Servant c. and therefore God permitted the Judges to accept of a Ransom as they saw cause which was to be paid according as the Sanhedrim thought meet So Jonathan Whatsoever is laid upon him He was to submit to the Fine whatsoever it was and it was given to the Heirs of him that was killed If a Man's Wife was killed the Jews say it was given to the Heirs of her Father's Family and not to her Husband Ver. 31. Whether he have gored a son or have gored a daughter c. Because what was said v. 29. of killing a Man or a Woman might have been restrained to the Father or Mother of a Family whose loss was greatest and their lives most precious therefore the same Law is here extended to the Children yet both Jonathan and Onkelos consine it to the Children of Israelites as if all Mankind besides were nothing worth See Bochartus in the place above-mentioned Ver. 32. If an Ox shall push a man-servant or a maid-servant c. Whether the Servant was of greater or lesser value saith Maimonides the Punishment was the payment of thirty shekels and the loss of the Ox half the price of a Free-man who was estimated he saith at sixty shekels More Nevoch P. III. c. 40. He adds in another place in his Treatise of Pecuniary Mulcts that the Owner was not bound to pay this Ransom unless the Ox killed the Man out of his own Ground For if he was killed within in the Owners Ground the Ox indeed was stoned but no Ransom was paid Divers other cases he mentions in that Book as L'Empereur observes upon Bava kama p. 85. where he takes notice that Solon himself wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law concerning the mischief done by Cattle as Plutarch relates in his Life Ver. 33. And if a man shall open a pit c. In the Street or publick High-way as Jonathan rightly interprets it For if he opened or digged a Pit in his own Ground he was not concerned in this Law though another Man's Beast fell into it And not cover it If he did cover it conveniently though in time the Cover grew rotten and a Beast fell into it he was not bound to make it good as Maimonides resolves the Case Ver. 34. The owner of the pit shall make it good c. There were so many Cases arose upon this Law that it is not easie to number them Maimonides hath amassed together abundance belonging to this matter with wonderful accuracy as Bochartus observes who hath transcribed a great many of them in his Hierozoic P. I. L. 2. c. 40. p. 391 c. Ver. 35. If one mans Ox hurt anothers that he die Which equally belongs to all other Cattle as Maimonides observes for the Law mentions an Ox only for example sake They shall sell the live Ox and divide the money c. Though the Ox that was killed was worth as much more as the other yet satisfaction was to be made only out of the live Ox which did the mischief as the same Maimonides observes who hath several Cases upon this Law as may be seen in the fore-named Book of Bochart's p. 393. But it might so happen that the Ox which was killed was of little value and the live Ox worth many pound in which case it seems so unreasonable the Man whose loss was small should be a great gainer by the Sale of the Ox which did the mischief that the Jewish Lawyers resolve the meaning of this Law is the Man whose Ox was killed should receive half the Damage he had sustained as L'Empereur observes upon Bava kama cap. 1. sect 4. Ver. 36. Or if it be known that the Ox hath used to push c. There is a great difference between what is done casually and what is done constantly The former Verse speaks of the hurt done by a Beast that was not wont to push and this of the hurt done by one that was notoriously mischievous And accordingly greater Damages were given in this latter case than in the former And by this general Rule the Jews regulated all other Cases making those Mischiefs that were done by Beasts which were wont to hurt or were of a hurtful Nature to be punished above as much more than the Mischief done by a
together unto Aaron They applyed themselves to him as being left by Moses to be the chief Director and Governour of Affairs together with Hur during his absence XXIV 14. And according to the Computation made concerning the time of his going up into the Mount See XXIV 18. this hapned upon the fifteenth of our July which Month the Hebrews call Tamuz And said unto him Vp One cannot think that they spake thus to him at the very first word but other Discourse passed before this unto which Aaron in all probability making some difficulty to consent and perswading them not to persist in their Demand they would not be denied any longer but said in a seditious manner Vp make no further delay for we will have what we desire Make us Gods Or rather make us a God for so Nehemiah expresses it in the Singular Number IX 18. and so Elohim is often translated XX Gen. 13. XXXV 7 c. For their meaning was Make us a sacred Symbol or Sign as other Nations have that may represent God in a visible manner to us So the Jews expound it in Pirke Elieser c. 45. They said to Aaron the Egyptians extol their Gods they sing and chant before them for they behold them with their eyes Make us such Gods as theirs are that we may see them before us And so R. Jehudah in the Book Cosri P. I. Sect. 97. They desired a sensible Object of Divine Worship to be set before them not with an intention to deny God who brought them out of Egypt but that something in the place of God might stand before them when they declared his wonderful Works Such no doubt was their meaning for they could not be so sensless as to imagine the true God could be made by a Man or that an Image could go before them as it here follows which may have feet but cannot walk as the Psalmist speaks And therefore Eben-Ezra judiciously interprets it Some Corporeal Image in which God may reside Which shall go before us Conduct us through the Wilderness God himself in a Pillar of Cloud and Fire hitherto went before them but that Cloud now covering the Mount where Moses was and not stirring at all from thence they imagined perhaps that Moses being lost it would no longer lead them as it had done For as for this Moses c. This doth not seem to be the Language of those who had any regard to him We wot not what is become of him They thought perhaps that he was consumed in the Mount by the Fire which shone from the Face of God as Jonathan paraphrases it Greg. Nyssens Reflexion upon this Demand of the People is very natural That they were like School-boys who in the absence of their Master were carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with sensless impetuous Motions into Rudeness and Disorder p. 183. de Vita Mosis For there were many among them who were infected with the Egyptian Idolatry as we learn from XXIV Josh 14. XX Ezek. 7 8. XXIII 3 8. And therefore hankering after that way of Worship by Images which they had learnt there they took this opportunity to desire a visible Representation of God among them as the Egyptians had And so St. Stephen looks upon this as a turning back in their hearts unto Egypt VII Acts 39 c. Ver. 2. And Aaron said unto them break off the golden ear-rings c. This confirms what I said that there was some debate about this matter before they spake those words to him v. 1. Vp make us Gods c. For it is not credible that Aaron would immediately consent to so foul a Fact as this without the least Argument against it Which is so unlikely that the Jews have devised this Tale That Hur rebuked them in his Presence the People fell upon him and killed him which affrighted Aaron into a speedy Compliance The golden ear-rings These it is probable were some of the Jewels which they borrowed of the Egyptians XII 35. and possibly might have worn superstitiously as I observed XXXV Gen. 5. they did very anciently There are those who think Aaron hoped they would not have easily parted with these and so their Design might have been broken From the ears of your Wives of your Sons and your Daughters Men wore these Ornaments in the Eastern Countries as well as Women as we find in the story of the Ishmaelite and Midianite Souldiers VIII Judg. 24. and Pliny L. XI c. 31. In Oriente quidem viris aurum eo loci c. In the East it is esteemed an Ornament for Men to wear Gold in that place speaking of their Ears See Bochart Hierozoic P. I. L. I. c. 34. Ver. 3. And all the People All that were engaged in this Design who were so many as I said v. 1. that the rest it 's likely durst not oppose it Broke off the golden ear-rings which were in their ears and brought them to Aaron So zealous is Superstition which prevails over Pride and Covetousness Ver. 4. And he received them at their hands They seem to have presented them as an Offering towards the making of a Representation of God wherein every one of them might have an Interest and accordingly Aaron accepted them And fashioned it with a graving tool The Hebrew word cheret which we translate graving Tool is used for a writing Pen VIII Isa 1. and for a crisping Pin which Women used about their Hair III Isa 22. And therefore Interpreters take it here for an Instrument of Engraving And some think that Aaron made such marks with it in this Calf as there were in the Egyptian Apis which was a Cow that had a Spot on her right side like a Crescent as some Writers say though Herodotus say otherwise and the marks are variously reported See Pignorius in his Mensa Isiaca p. 18 c. and a square white spot in the forehead But others think it more likely that the Calf coming rough out of the Mould Aaron only polished it with a proper Tool For though Apis was in great honour among the Egyptians yet it was a living Cow and not the Image of one which they had in such Veneration Therefore Mr. Selden in his Syntagma I. de Diis Syris c. 4. takes it to be more probable that this golden Calf or Ox or Bullock for so the Psalmist differently calls it CVI. 19 20. was made in imitation of that golden Ox that represented Osiris which was very famous among the Egyptians Who had a mighty Veneration for the River Nile called in Hebrew Sichor from whence came Siris and for the Dog-star called Siris likewise at whose rising that River began to swell and for the Sun which was principally meant by this Name to whom both the Bull at Heliopolis and the Ox at Memphis were Consecrated as Macrobius tells us L. I. Saturnal c. 21. But though all this be very ingenious yet the truth of it may be well questioned as I shall show
had fulfilled which made him hope he would fulfil the other part which here follows And all this Land that I have spoken of will I give to your seed and they shall inherit it for ever XII Gen. 7. XIII 15. XV. 7. XXVIII 13. Ver. 14. And the LORD repented of the evil which he thought to do unto his people He did not change his Mind for there was not a peremptory Decree or definitive Sentence as they speak pronounced against them but only a signification of what they deserved v. 10. which unless it had been for the fore-named Reasons and Moses his Intercession he would have inflicted upon them Ver. 15. And Moses turned From the Presence of God with whom he had been forty days And came down from the Mount From the place where he was with God to that where he left Joshua waiting for his return See XXIV 13. And the two Tables of the Testimony were in his hand Which God promised to give him and one would think had ready prepared for him before he went up into the Mount XXIV 12. and when he was coming down delivered into his hands XXXI ult They are called Tables of Testimony because God declared and testified therein what his Mind and Will was as I have often noted The Tables were written on both their sides Some fancy that the Writing was both on the fore-part and the back part of them that so the Ten Commandments might be read by those who stood either before or behind when they were set up being written according to this Conceit twice over But they were not made to be set up but to be reposited in the Ark and therefore the meaning is they were written on both the Leaves as I may call them which were to be folded up and shut like a Book when they were laid in the Ark. On the one side and on the other were they written On the right hand and on the left How many were written on the one and how many on the other is variously disputed but cannot certainly be determined Ver. 16. And the Tables were the work of God and the writing was the writing of God graven on the Tables The Tables were made and planed by God himself as well as the Letters written by him XXXI 18. and no Creature imployed in either Work much less Moses who seems to have found them ready prepared for him when he came into the Mount as I observed before from XXIV 12. Ver. 17. And when Joshua heard the noise of the people as they shouted Being come to the foot of the Mount they could easily hear the noise which the People made in the Festival He said unto Moses there is a noise of war in the Camp Knowing nothing of the occasion he took it for the noise which Soldiers make called by the Hebrews teruah by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who make a great shout when they give the onset and much greater when they get the Victory Ver. 18. And he said it is not the voice of them that shout for mastery neither is it the voice of them that cry for being overcome Being before instructed by God what the People were a doing v. 7. Moses could easily correct his Mistake assuring him it was neither the cry of strength nor of weakness as the words are in the Hebrew i. e. of Conquerours as we rightly translate it or of those that are overcome But the noise of those that sing do I hear Out of merriment in a Festival For thus Apis was brought in solemn Pomp to Memphis the Royal City the Children going before in Procession and singing a Song of Praise to the Deity Which was not the Pattern to the Israelites nor borrowed perhaps from them but the common Practice of the World on such occasions from ancient Times as I observed before out of Athenaeus v. 6. whose words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this was part of the Entertainment in private Feasts as appears by those known words of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They feasted upon excellent chear and were very merry and then the Divine Songster sung among them Ver. 19. And it came to pass assoon as he came nigh unto the Camp Which was at some distance from the Mount XIX 21 23. XX. 21. XXIV 1. That he saw the Calf and the dancing Which began early in the morning and continued all day for we may presume it was towards the evening before Moses got to the Camp having spent a considerable part of the day in beseeching God for them And Moses anger waxed hot The sight of their Madness turned his Compassion he had for them v. 11 12 c. into a kind of Rage And he cast the Tables out of his hands and he brake them beneath the Mount He did not do it till now though he knew their guilt and no doubt was affected with it before he came night to the Camp and saw the Calf and dancing because he would have the People see how he resented their wickedness and with what indignation it filled him And now he did it no doubt by the same Divine Impulse or Heroick Motion which stirred him up to kill the Egyptian See II. 12. For he is never blamed for this and therefore did it by a Divine incitement to show the Israelites how unworthy they were to be espoused to God as some have expressed it by these Instruments or Deeds which were most precious Tokens of God's love to them To this effect Abarbinel discourses Moses did not leave the Tables in the Mount where they were delivered to him when he heard how the People had revolted but brought them along with him that he might make all Israel sensible what they had lost by breaking them before their eyes Ver. 20. And he took the Calf which they had made and burnt it in the fire Melted it down so that though the Matter remained i. e. the Gold yet the form and external shape of the Calf was so destroyed that it might be said properly enough to be burnt For the Romans as Bochart observes called that place where they melted their Metals Vstrina And ground it to powder Some have pretended to the knowledge of an Herb which will dissolve Gold and reduce it to Ashes but they do not say what it is or that it was to be found in that Wilderness And if Moses had known and used this Secret what need was there of his grinding it again after it was dissolved to Ashes It is most likely therefore that this was done with a file whereby it was grated into dust as small as flour which is ground in a Mill. With such dust some powdred their own Hair and the Mains of their Horses as Bochart observes in his Hierozoicon P. I. L. II. c. 34. which made them glitter and sparkle when the Sun shone upon them And strawed it upon the water Of the Brook which descended out of the
gate throughout the Camp They were not to go into their Tents where they who were sensible of God's Displeasure it may be presumed were bemoaning their sin but to kill every one they met in the Street And slay every man his Brother and every man his Companion c. All the Israelites were Brethren and they are commanded to spare none they met withal because they were near Relations or Friends or next Neighbours Some may imagine this too hazerdous an Undertaking the Levites being but a very small number in comparison with the People of Israel But having God's warrant they were consident none would have the Courage to oppose them for Guilt makes Men timorous and the Levites also found them as Men used to be at the conclusion of a Festival weary with their Dancing and Sports Besides there are those who by their being naked v. 25. understand they were unarmed for Aaron had disarmed them to their shame by setting up the Calf for them to dance about which made them lay aside all thoughts of their Arms and so were more easily slain by the Levites Ver. 28. And the Children of Levi did according to the word of Moses Who being under God their chief Ruler passed this extraordinary Sentence upon the Offenders without the common Process in Courts of Judgment as Mr. Selden observes L. II. de Jure N. G. c. 2. in the end of it And there fell of the people that day about three thousand men The Vulgar hath twenty three thousand contrary to the LXX as well as the Hebrew Text and all the Eastern Versions except the Arabick printed at Rome in this Age and manifestly out of the Vulgar Latin as Mr. Selden hath observed in the same place and Bochart shows largely to be against all the ancient Translations and Writers Hieroz P. I. L. II. c. 34. p. 353. Where he notes also out of Philo these three thousand to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principal Ring-leaders of this Impiety In memory of these Disasters the Breaking of the Tables and this Slaughter the Jews keep a Fast every year on the XVIIth of Tamuz which by Jac. Capellus computation answers to the XVIth of our July Ver. 29. For Moses had said consecrate your selves to day to the LORD Or Moses said ye have consecrated your selves c. Which way soever we take it either as spoken before the Execution to encourage them to it or afterward to commend them for it the meaning is That this Act was as acceptable to God as a Sacrifice and had procured them the honour to wait upon him as his Ministers Every man upon his Son and upon his Brother This seems to signifie that some of the Tribe of Levi had also prevaricated to whom these pious Levites had no regard but killed them indifferently with the rest though they met with one of their own Children For which they are highly commended by Moses in his Blessing XXXIII Deut. 9. But it may signifie no more but that they went out with this sincere Resolution to spare none though never so dear to them That he may bestow upon you a blessing this day This Blessing was the Preferment of the Tribe of Levi to be God's Ministers in his House and to enjoy all the Tenth of the Land for an Inheritance XVIII Numb 21 24. Ver. 30. And it came to pass on the morrow Which was the XVIIIth day of Tamuz or our XVIIth of July That Moses said unto the people Whom he assembled together that he might make them sensible of their sin Ye have sinned a great sin He set their sin before them it is likely in all its aggravating Circumstances And now I will go up unto the LORD But he would not have them despair of recovering God's Favour though he could not absolutely assure them of it Peradventure I shall make an atonement for your sin That God might not inflict any further Punishment upon them Ver. 31. And Moses returned unto the LORD Not as yet to the place where he was before with the LORD for forty days but to some part of the Mount where he might put up his most fervent Prayers to God by which his Anger was turned away as well as by Sacrifices And said O this people have sinned a great sin He begins his Prayers with a Confession of their Guilt in a most pathetical manner And have made them gods of gold Contrary to the express repeated Command of God XX. 4 23. Ver. 32. Yet now Here follows his earnest and most affectionate Deprecation for them If thou wilt forgive their sin Be thou pleased or O that thou wouldest forgive them See Dr. Hammond upon XCV Psal not 6. Or if not blot me I pray thee out of thy Book which thou hast written Let me die rather than live to see the Evils that are coming on them if thou punish them as they deserve God hath no need of a Book wherein to Register and Record any of his purposes but the Scripture uses the Language of Men as the Jews speak who to this day retain this form of Speech in their Prayer wherewith they begin the New-year O our Father and our King write us in the Book of the best Life in the Book of Righteousness in the Book of Redemption They desire that is to be preserved that year in a happy condition free from sin from want and from danger See Theodorick Hackspan in his Annotations on this place Ver. 33. And the LORD said unto Moses Whosoever hath sinned against me him will I blot out of my Book This was all the Answer Moses could obtain That they only should perish who had offended the Divine Majesty Which doth not deny them a Pardon if they ceased to offend him Ver. 34. Therefore now go Speak no more of this matter but return to the Camp Lead the people unto the place of which I have spoken unto thee Take the Conduct of the People upon thee to the Land which I promised to bestow on them This supposes God would not punish them as they deserved though by the words following it appears he abated something of his wonted kindness to them Behold mine Angel shall go before thee Not the Angel spoken of XXIII 20. but some lesser Minister in the Heavenly Court as appears from the next Chapter v. 2. where he saith only I will send an Angel before thee viz. in the Pillar of Cloud and Fire XIII 22. Nevertheless in the day when I visit I will visit their sin upon them Upon the next occasion to punish other Offences I will further punish this Whence the saying of R. Isaac in the Gemara Sanhedrim c. 11. There hath no vengeance come upon the world in which there hath not been half an ounce of the first Calf To which R. Vschajah there hath respect in these words Till the days of Jeroboam the Israelites suckt but of one Calf but afterward of three That is their Punishment was
at the Passover when they offered the first-fruits of barley harvest XVI Deut. 9. Ver. 23. Three times in the year shall all your Males appear before the LORD the God of Israel This likewise was explained XXIII 14 17. And nothing need be added but that these peculiar Laws are here repeated together with those that follow v. 25 26. upon this occasion because they were ordained to preserve the People in the Worship and Service of the true God from whom they had lately departed Who therefore puts them in mind in the last words of this Verse which was not said before that he was the God of Israel to whom they were devoted by especial Obligations Ver. 24. For I will cast out the Nations before thee Till this was done they were not bound to observe the Precept of appearing three times in the year before the LORD And will enlarge thy borders Beyond the Land of Canaan as he had promised before XXIII 31. Neither shall any man desire thy Land when thou shalt go up to appear before the LORD c. To remove all fear of their Mind that their Neighbours might Invade them when all the Men were gone and none but Women and Children and Old men left at home he adds this Promise to all he had made before or rather makes it a part of his Covenant which he now renews that he would lay such Restraints upon their Enemies that they should not so much as think of Invading them at those three Feasts much less make any actual Incursions into their Country Ver. 25. Thou shalt not offer the blood of my Sacrifice c. At the Passover See this fully explained XXIII 18. Ver. 26. The first of the first-fruits of thy Land thou shalt bring unto the House of the LORD thy God At Pentecost which was the Feast of First-fruits See XXIII 19. Thou shalt not seethe a Kid in its mothers milk This concerns the other great Feast that of Tabernacles See in the same place Ver. 27. And the LORD said unto Moses Having recited the principal part of his Covenant mentioned v. 10. he gives the following order Write thou these words From v. 11. to this place just as he did those words contained in the XXI XXII XXIII Chapters of this Book See XXIV 4. out of which these words are extracted as the chief things respecting the Worship of God which he requires him to write in a Book by it self For after the tenor of these words have I made a Covenant with thee and with Israel See XXIV 7. Where the Covenant containing these words and many other was Sealed with the Blood of a Sacrifice The Jews are so blind as to found their Oral Tradition upon this place and upon one small word Pi which signifies indeed mouth but withal is an expletive Particle denoting the manner and value of any thing as appears from XLIII Gen. 7. XXVII Lev. 18. and therefore here rightly translated the tenor of these words Yet R. Johannes in the very beginning of Halicoth Olam gathers from hence That God made a Covenant now with their Fathers concerning all the unwritten Laws delivered by word of Mouth Unto which which while they adhere they can never understand their Divine Writings For what can be more plain that the Covenant here mentioned was ordered to be written Ver. 28. And he was there with the LORD This saith Maimonides was the highest degree of Prophecy which none attained but Moses whose Thoughts were wholly taken off from all other things and fixed upon God while he was with him in the holy Mount that is asked and received Answers from the LORD More Nevochim P. III. c. 51. Forty days and forty nights As he had been at the first XXIV 18. Which was partly to make a new trial how they would behave themselves in his Absence and partly to give the greater Authority to the Laws he brought them from God which he renewed as we read in the end of this Verse And did neither eat bread nor drink water But was supported by Influences from the Almighty who kept up his Spirits in their just height without the common Recruits of Meat and Drink Which when they give us Refreshment likewise make us drowsie See XXIV 18. To which add what Maimonides saith in the place now named That the Joy wherewith he was transported made him not think of eating and drinking for his intellectual Faculties were so strong that all Corporal Desires ceased It seems to me very probable That during this time he saw again the Model of the Tabernacle and all its Furniture with every thing else he was ordered to make when he went first into the Mount from the beginning of the XXVth to the end of the XXXth Chapter which are briefly summed up XXXI 7 8 9 10 11. He seems also to have spent much of this time in Prayer to God for the People That he would restore them intirely to his Favour and bring them to their Inheritance IX Deut. 18 19 25 26. X. 10. And he wrote upon the Tables the words of the Covenant c. That is the LORD wrote as he said he would v. 1. not Moses who wrote the foregoing words in a Book but not these which were written by the Finger of God in the Tables of Stone So Moses tells us expresly X Deut. 4. Jacobus Capellus and others following the Hebrew Doctors imagine that Moses was three times with God in the Mount for the space of XL. days and that this was the last time Between which and the first they place another which they fancy is mentioned XXXII 30 31. compared with IX Deut. 18 c. But I see no solid ground for this for God called him up into the Mount but twice and he durst not have adventured to go so near him as he was both these times without his invitation Ver. 29. And it came to pass when Moses came down from Mount Sinai Which was upon the XXV of our August according to the former Computation v. 2. With the two Tables of Testimony in Moses hand when he came down from the Mount So he came down at the first XXXII 15. That Moses wist not that the skin of his face shone There was a radient Splendour in his Countenance which is the import of the Hebrew Karan which the Vulgar translates horned Not imagining that Moses had Horns but Rays of Light which imitated Horns And therefore the Hebrew word Karnaim signifies both and R. Solomon Jarchi upon this place calls these Rays on Moses's Face Horns of Magnificence as Mr. Selden observes L. II. de Jure N. G. c. 6. p. 292. It is not improbable that the Hair of his Head was inter-spersed with Light as well as that Rays came from his Face which perstringed the Eyes of Beholders And Painters had done more reasonably if instead of Horns upon Moses his Forehead they had represented him with a Glory crowning his Head as the Saints are usually
painted in the Roman Church Which perhaps came from the ancient Custom among the Heathen who thus represented their Gods as Tho. Bartholinus observes de Morbis Biblicis cap. 5. out of Lucian de Dea Syria where he saith she did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carry Beams upon her Head Whence it was that the Roman Emperours who were raised so much above the rest of Mankind that they honoured them as a sort of Deities were thus represented as appears by many Testimonies particularly Pliny who in his Panegyrick to Trajan laughs and jeers at the radiatum Domitiani caput While he talked with him While he conversed so famaliarly with the Divine Majesty and both saw his Glory and heard him proclaim his Name v. 5 6 7. At his first being in the Mount there was no such Brightness left upon his Countenance for he did not see the Divine Majesty in so great a Splendour as he did now when the LORD upon his Petition vouchsafed him such a sight of his Glory as he could bear XXXIII 18 23. Which was so exceeding piercing that it altered the very Skin of Moses his Face and made it luminous Of which Moses doth not seem to have been sensible till some time after he came down from the Mount when Aaron as well as others were afraid to come nigh him having his Thoughts wholly possessed with the far more transcendent Glory of the Divine Majesty of which he had a Glimpse From this familiar Conference which Moses had with God it is likely the Heathen took occasion to invent the like Stories of their Zamolxis who pretended to receive his Laws from Vesta and Minos and Lycurgus who said they received theirs from Jupiter and Apollo with several others mentioned by Diodorus Siculus L. I. who then adds Moses had his from the God Jao so they pronounced the Name Jehovah But they had no such Testimony as this of their Communication with the Divine Majesty much less were their Laws confirmed by such Miracles as lasted for the space of XL. years under the Conduct of Moses in the sight of all People Ver. 30. And when Aaron and all the Children of Israel saw Moses behold the skin of his face shone This highly established his Authority and bred in them a Reverence to the Laws he brought that they were all Witnesses of the brightness or glory of his Countenance as the Apostle calls it 2 Cor. III. 7. which demonstrated he had been with God as he affirmed and had beheld the Glory of his Majesty and received from him the Tables of Testimony By all the Children of Israel in this Verse seems to be meant all the Rulers of the Congregregation mentioned in the next And they were afraid to come nigh him The Light which shone from his Countenance was so great that it dazled the Eyes of Beholders even of Aaron himself who did not know whether it would be safe to approach him This was an illustrious Testimony that he had been with God who dwells as the Apostle speaks in light inaccessible Ver. 31. And Moses called unto them Invited them to come near him and not to fear any hurt And Aaron and all the Rulers of the Congregation returned unto him Viz. After he had put a Vail upon his Face till which they could not steadfastly look upon it as the Apostle speaks 2 Cor. III. 7. the Light of it being so strong that it hurt their Eyes if they fixed them there And Moses talked with them Acquainted them with what he had seen and heard Ver. 32. And afterward all the Children of Israel came â—igh c. There was a general Assembly of all the Tribes summoned that he might deliver to them all that which he had received from God See XXXV 1. And he gave them in Commandment all that the LORD had spoken with him in Mount Sinai All the Orders he had given about the Building of the Tabernacle and the rest contained in the XXV XXVI Chapters and those that follow to the XXXII For at his first coming from the Mount finding them in an Apostacy from God he said nothing to them about these matters but in abhorrence of their foul Idolatry broke the Tables of Testimony which God had given him to deliver to them Ver. 33. And till Moses had done speaking with them he put a vail on his face This seems to belong as well to v. 31. as to the 32d and accordingly I have interpreted it Though there are those who think he perswaded Aaron and the Rulers to approach without a Vail but put it on when he spake to the People who were less able to bear it But there seems to be the same reason for both Aaron being no less afraid than any of them And the Majesty of his Countenance appeared sufficiently even when it was vailed for the brightness was not quite obscured though very much shaded by it Ver. 34. But when Moses went in before the LORD to speak with him he took the vail off till he came out He went into the Tabernacle where he spake with him face to face as a Man speaks to his Friend XXXIII 9 10 11. And he came out and spake unto the Children of Israel that which he was commanded This seems to relate unto the frequent occasions Moses had to go and consult with God in difficult Cases whose Mind he declared to them when he had received it Ver. 35. And the Children of Israel saw the face of Moses that the skin of Moses face shone c. Some great Men have thought that the brightness continued on Moses's Face till his death so that he spake to them with a Vail on his Face from this time as long as he lived Of which we cannot be certain though thus much is evident from this and the foregoing Verse that the Splendour of his Countenance did remain for some time after he came down from God's Presence in the Mount During which as oft as he went in to speak with God he took off his Vail and when he came out to speak with them he put it on until he went in to speak with God again as this Verse concludes How long it was before it vanished none can resolve Perhaps not till he had set up the Tabernacle and consecrated Aaron and his Sons and delivered all the Laws he had received about the Service of God which are recorded in the Book of Leviticus That is all the time they stayed near Mount Sinai from whence they removed a little more than half a year after this X Numb 11 12. CHAP. XXXV Verse 1. AND Moses gathered all the Congregation of the Children of Israel together Having told them what orders he had received from the LORD and sufficiently convinced them of his Authority XXXIV 32 33. he now proceeds to put them in Execution And in order to it he gathered Col-hadath all the Congregation which sometimes signifies all the Elders and Judges c. the prime Governours of
17 25. and sometimes at the door of the Tabernacle XXXI Deut. 14 15. Because the Cloud abode thereon and the Glory of the LORD filled the House The Cloud and the Glory of the LORD were not two different things but one and the same as the Pillar of Cloud and of Fire were For outwardly it was a Cloud and inwardly a Fire and accordingly here the External part of it covered the Tabernacle without while the Internal part shone in full Glory within the House Thus it was upon Mount Sinai where Moses is said to draw near to the thick Darkness where God was XX. 21. That is the Glory of the LORD was in that thick Darkness And so we read before that the Glory of the LORD appeared in the Cloud XVI 10. And so those words are to be interpreted XXIV 16. The Glory of the LORD abode upon Mount Sinai and the Cloud covered it that is covered the Glory of the LORD not the Mount six days After which on the seventh day the Glory of the LORD broke through it and appeared like devouring fire in the sight of all the People v. 17. Ver. 36. And when the Cloud was taken up from over the Tabernacle the Children of Israel went onward in their journeys That is the LORD whose glorious Presence was in this Cloud led and conducted them in all their Removals And therefore they are said to have journeyed at the commandment of the LORD because when the Cloud wherein the LORD was was taken up then they journeyed IX Numb 17 18 20 23. Ver. 37. But if the Cloud were not taken up then they journeyed not till the day that it was taken up They were wholly governed by its motions and followed its directions Ver. 38. For the Cloud of the LORD So it is called also in X Numb 34. because the Glory of the LORD was in it Was upon the Tabernacle by day And so it was by Night but then had another appearance as it here follows And fire was on it by night The Fire and the Cloud as I said v. 35. were not different things but the same Pillar which was dark by day when there was no need of light shone like fire by night when the dark part of it could not be seen to lead and conduct them It appeared therefore like a Cloud by day and turned the light side to them which was bright as fire by night that they might march if there were occasion by its direction both day and night And thus it is described XIII 21 22. IX Numb 15 16 c. And so this Verse may be translated The Cloud of the LORD was upon the Tabernacle by day and the Fire was bo in it i.e. in the Cloud by night For so they are elsewhere described as one within the other V Deut. 22. The LORD spake unto all your Assembly out of the midst of the fire of the Cloud and of the thick Darkness In the sight of all the Children of Israel throughout all their journeys The whole Congregation had constantly this comfortable Token of God's Presence among them by the Cloud in the day time and Fire in the night which never left them all the time they were in the Wilderness but brought them to Canaan The End of the Book of EXODUS ERRATA PAge 3. line 1. read See Gen. L. 26. l. 27. dele now before more p. 5. l. 24. r. Aben-Ezra p. 12. l. 6. r. the Hebrews p. 27. l. 12. r. Schalschalah p. 31. l. 5. r. he called his Son p. 41. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. ult r. his words p. 56. l. 1. for exciting r. exerting p. 62. l. 19. r. because he came with an unusual p. 68. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 70. l. 10. r. all this converse l. 19. r. Temara p. 71. l. 9. r. though not very far p. 73. l. 11. r. kashah p. 75. l. 17. r. such knives p. 80. l. 22. r. should not go alone p. 81. l. 13. r. Schalshalah Hakkabalah p. 86. l. 17. r. Taskmasters p. 114. l. 14. r. Gaulmyn p. 136. l. 12. r. Quastiones Alnetanae p. 138. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 139. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 141. l. 23. for Aretius r. Huetius l. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 143. l. 17. r. as the Jews did long p. 153. l. 20 31. r. Schechin p. 163. l. 22. r. as the Wheat and the Rye 23. r. Trees were not broken p. 193. l. 1. r. expresly p. 197. l. 4. r. Elaeochrisin p. 220. l. 22. r. without the profession p. 242. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 249. l. penult r. so long p. 250. l. 28. r. the next verse p. 251. l. 12. r. to protect them p. 256. l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 262. l. 4. r. tells this story p. 268. l. 13. r. compact p. 278. l. 25. r. distress p. 285. l. 12. r. when we sat p. 294. l. 10. r. who therefore tells them p. 309. l. 24. r. some other Stations p. 324. l. 17. r. German Jews p. 345. l. 6. r. of our minds p. 351 l. 21. r. phrase imports p. 366. l. ult r. and not in any p. 370. l. 18. r. they are the words p. 376. l. 16. r. backward p. 377. l. antepenult r. Gem. Bab. p. 380. l. 25. r. therefore ought not p. 427. l. 15. r. opprobrious p. 443. l. 31. r. where he pleases p. 449. l. 14. r. eat and drink p. 460. l. 3. r. to be true p. 462. l. 9. r. here p. 464. l. 26. r. having owned him p. 466. l. 31. r. he speaks p. 487. l. 3. r. when they were p. 488. l. 13. r. the ten words p. 501. l. 24. r. so in the six p. 511. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 513. l. 33. r. set it up p. 520 l. 19. r. make for it p. 545. l. 31. r. Jaspis p. 559. l. 2. r. letters deep p. 567. l. 1. r. and his sons his sons garments p. 572. l. 24. r. which went round p. 573. l. ult r. the Jews say p. 580. l. 18. r. in the first p. 585. l. 30. r. that he might p. 586. l. 11. r. at his entrance p. 608. l. 19. r. Periegetes p. 609. l. 15. r. unto thee p. 614. l. 9. r. take to the Rosamim l. 11. r. take to thee p. 617. l. 6. r. contented themselves p. 623. l. 13. r. were ordered p. 631. l. 8. r. rebuking them p. 640. l. 11. r. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 642. l. 30. r. make thee Prince p. 666. l. 18. r. v. 20. p. 674. l. 25. r. till men p. 677. l. 16. r. thine inheritance p. 679. l. 17. r. ad praelium ferunt p. 683. l. 20. r. fear oct of their p. 714. l. 9. r. Author of Sepher l. 26. r. in the latter end it is probable p. 721. l. 7. r. as the Priess Books Written by SYMON PATRICK D. D. now Lord Bishop of ELY and Printed for Richard Chiswell THE Parable of the Pilgrim written to a Friend The 6 Edition 4to 1681. Mensa Mystica Or a Discourse concerning the Sacrament of the Lord's Supper In which the Ends of its Institution are so manifested our Addresses to it so directed our Behaviour there and afterward so composed that we may not lose the Profits which are to be received by it With Prayers and Thanksgivings inserted To which is annexed Aqua Genitalis A Discourse concerning Baptism In which is inserted a Discourse to persuade to a confirmation of the Baptismal Vow 8vo Jewish Hypocrisie A Caveat to the present Generation Wherein is shewn both the false and the true way to a Nations or Persons compleat Happiness from the sickness and recovery of the Jewish State To which is added a discourse upon Micah 6. 8. belonging to the same matter 8vo Divine Arithmatick A Sermon at the Funeral of Mr. Samuel Jacomb Minister of St. Mary-Woolnoth-Church in Lombard-street London With an Account of his Life 8vo A Sermon preached at the Funeral of Mr. Tho. Grigg Rector of St. Andrew-Vndershaft London 4to An Exposition of the Ten Commandments 8vo Heart's Ease Or a Remedy against all Troubles With a Consolatory Discourse particularly directed to those who have lost their Friends and Rekitions To which is added Two Papers printed in the time of the late Plague The sixth Edition corrected 12mo 1695. The Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be That Church and the Pillar of That Truth mentioned by St. Paul in 1 Tim. 3. 15. 4to An Examination of Bellarmin's Second Note of the Church viz. A NTIQVITY 4to An Examination of the Texts which Papists cite out of the Bible to prove the Supremacy of St. Peter and of the Pope over the whole Church In Two Parts 4to A private Prayer to be used in difficult times A Thanksgiving for our late wonderful Deliverance A Prayer for Charity Peace and Unity chiefly to be used in Lent A Sermon preached upon St. Peter's Day printed with Enlargements 4to A Sermon preached in St. James's Chappel before the Prince of Orange Jan. 20. 1688. on Isaiah 11. 6. A Second Part of the Sermon before the Prince of Orange on the same Text. Preached in Covent-Garden A Sermon preached before the Queen in March 1688 9. on Colos 3. 15. A Sermon against Murmuring preached at Covent-Garden in Lent 1688 9. on 1 Cor. 10. 10. A Sermon against Censuring preached at Covent-Garden in Advent 1688. on 1 Cor. 4. 10. Fast-Sermon before the King and Queen Apr. 16. 1690. on Prov. 14. 34. A Thanksgiving-Sermon before the Lords Nov. 26. 1691. for reducing of Ireland and the King 's safe Return On Deut. 4. 9. A Fast-Sermon before the Queen Apr. 8. 1692. On Numb 10. 9. Sermon before the Lord Mayor at St. Brides Church on Easter-Munday 1696 on 2 Tim. 2. 8. A Commentary on the First Book of Moses called Geneses 4to 1695. A Commentary on the Second Book of Moses called Exodus 4to 1697. A Sermon before the Lords Nov. 5. 1696. on Dan. 4. 35.
Nabi they fancy was not now in use to signifie a Prophet as appears say they from 1 Sam. IX 9. where it is said He that is now called Nabi a Prophet was before time called Roch a Seer Which seems to signifie that the word Nabi which Moses here uses for a Prophet was but newly come into use in Samuel's days But this is very far from Samuel's meaning whose plain sense is this that he who foretold things to come or discovered secrets was anciently called a Seer not a Prophet Which signified heretofore only an Interpreter of the Divine Will but now they began in Samuel's days to apply the word Nabi or Prophet to those who could reveal any Secret or foresee Things future Which had not been the use of the word formerly but it signified as I said one that was familiar with God and knew his Mind and delivered it to others as I observed upon XX Gen. 7. where God himself calls Abraham a Prophet as he here calls Aaron And what holy Writer would dare to alter the word which God himself used Which is far more proper also to this purpose than either ROEH or CHOSEH which these Men sancy were the words in use in Moses his time not Nabi for they do not answer the intention of God in this Speech concerning Aaron Who was not to see and Divine or to receive Revelations from God but to be a Mouth to Moses to utter what God revealed to him not to Aaron Which is the original signification of the word Nabi there being no derivation of it so natural that I can find as that of R. Solomon's from the word Nub which signifies to utter or to bring forth X Prov. 31. Ver. 2. Thou shall speak all that I command thee c. This explains the latter end of the former Verse that Moses should deliver God's Mind to Aaron and Aaron should deliver it to Pharaoh requiring him from God to dismiss the Children of Israel out of his Country Ver. 3. And I will harden Pharaoh's heart Or but I will harden c. which Avenarius translates I will permit his heart to be hardned Though there is no need of it for God here only foretels what Pharaoh would force him to do See IV. 21. after several Signs and Wonders had been wrought to move him to Obedience For he was so stupid and hardned his heart so often VIII 15 32. that in conclusion God hardned him by withdrawing all good motions from him And therefore the first time that Jehovah is said to harden his heart there is a special remembrance of this that the LORD had foretold it IX 12. And multiply my Signs and my Wonders c. The first Plagues that were inflicted on him proving ineffectual it was necessary to send more and greater that if it had been possible his heart might have been mollified Ver. 4. But Pharaoh will not hearken unto you Or rather and Pharaoh shall not hearken to your demands For this was the effect of his hardning That I may lay my Hand upon Egypt Smite all their First-born upon which immediately followed their march out of Egypt And bring forth mine Armies c. All the Tribes of the Children of Israel which were so multiplyed that every one of them singly made an Army See VI. 26. By great Judgments That is grievous Plagues which he inflicted on them one after another And thereby made good his word that Moses should be a God to Pharaoh v. 1. that is a Judge as the word Elohim sometimes signifies See VI. 6. Ver. 5. And the Egyptians shall know that I am the LORD Be convinced or made sensible that none can withstand me When I stretch forth my hand against Egypt c. This was most especially fulfilled when he smote their First-born which made them look upon themselves as lost Men if they continued disobedient XII 33. Ver. 6. And Moses and Aaron did as the LORD commaded them so did they He repeats what he saith of their Obedience to God's Commands because from this time forward they no longer disputed nor made any Objection but roundly went about their business Ver. 7. And Moses was fourscore years old c. The Israelites were under an heavy Persecution when Moses was born and God exercised their Patience it appears by this a very long time that their Deliverance might be for ever remembred with the greater Thankfulness and Obedience Such grave Persons as these were fittest to be imployed as God's Commissioners in this Affair for they could not well be thought to be hot-headed Men who thrust themselves forward into this Embassy without a Warrant So some of the Jews very judiciously have observed that God made choice of aged Men to work all his Miracles before Pharaoh and to receive his Revelations because they were not apt to invent nor to be under the power of Fancy at those years See Sepher Cosri L. I. Sect. 83. where Buxtorf notes that Aben Ezra observes upon this place That none besides Moses and Aaron ever prophesyed in their old Age because they were more excellent than all the Prophets Ver. 8. And the LORD spake unto Moses and Aaron saying When they were about to renew their Address to Pharaoh God was pleased again to appear and give them his Directions in their Proceedings Ver. 9. When Pharaoh shall speak unto you saying shew a Miracle for you It was likely that Pharaoh would when he was not in a Passion ask How shall I know that you come from God with this Message to me give me some proof of your Authority And such a proof as can be done by none but by the Power of God And therefore God directs Moses what to do in this case Say unto Aaron Take thy Rod. The same Rod is sometime called the Rod of God IV. 20. sometime Moses his Rod and sometime Aarons as we find it in many places v. 10. 19. of this Chapter and VIII 5.19 c. Because God wrought all the following Miracles by this Rod which sometimes Moses and sometimes Aaron held in their hand But commonly Moses delivered it unto Aaron as an Agent under him to stretch it out for the effecting of Wonders For he tells Pharaoh in this very Chapter that with the Rod which was in his hand he would smite the Waters c. v. 17. And immediately the LORD bad him Say unto Aaron Take thy Rod and stretch out thy hand upon the Waters of Egypt v. 19. By which it appears he had delivered the Rod unto Aaron For a Rod being the Ensign of Authority Prophets were wont to carry one in their hand in token of their Office And so did the Egyptian Magicians also who had every one their Rod ready to throw down v. 12. And Mercury whom the Egyptians counted a Prophet and thence called him Anubis was represented with a Wand in his hand And cast it before Pharaoh As God had before directed Moses IV. 3 21. Ver. 10. And
people go up with him But stay at the bottom of the Mount as they did before the giving the X. Commandments XIX 17. below the place where the Elders were So I think Maimonides rightly understands this place in his More Nevoch P. II. c. 32. where speaking of the several degrees of Prophecy or Familiarity with God he observes that Moses was here placed in the Supreme degree he alone being allowed to come near the LORD below him was Aaron placed and below him Nadab and Abihu and below them the LXX Elders and beneath them the rest of the People Which is the meaning of that saying of their Wise men Moses is a wall by himself and Aaron a wall by himself that is they were in separate Apartments at this glorious Appearance of God Ver. 3. And Moses came From the Mount where he had received the Precepts mentioned in the three foregoing Chapters And told the People all the words of the LORD and all the Judgments Some understand here by the words of the LORD the Ten Commandments called the Ten Words XXXVIII 18. But these words the People heard spoken by God himself and not by the report of Moses Therefore I take these words to signisie rather what he had spoken in the latter part of the foregoing Chapter from the 20th Verse to the end And then by all the Judgments he means those Laws which he had received for their good Government in the XXI XXII Chapters and the former part of the XXIII And all the people answered with one voice and said In all likelyhood Moses had told the Elders what God had said to him and they went and told it to the People who gave the following Answer to them For thus it was before XIX 6 7. All the words that the LORD hath said will we do They had consented before in general to do whatsoever God required of them having him for their King and Governour XIX 6 7 8. but now they consent in particular after God had declared what he would have them do in the XX Chapter and Moses had also reported the rest of the Judgments delivered in the XXI XXII XXIII Chapters Ver. 4. And Moses wrote all the words of the LORD Both the Ten Commandments and all the rest of the Judgments delivered in the foregoing Chapters God indeed wrote the Ten Commandments himself but for the present Moses made a Record of them that the People might not only hear but read what they had to do And rose up early in the morning The next morning it is likely after he had received those Judgments and delivered them to the People and wrote them in a Book which was upon the seventh day of Sivan as I observed XX. 21. That is on the sixth of our June as Jac. Capellus reckons Therefore on the eighth of Sivan he built the Altar c. as it here follows And builded an Altar under the hill At the foot of the Hill where the People were allowed to stand This Altar was to represent God to whom Sacrifices were offered upon it And twelve Pillars according to the twelve Tribes of Israel This was to represent all the People The Gentiles abusing such Pillars to Idolatrous uses the erecting of them is afterward forbidden in the Law But before the building of the Tabernacle Moses here erects them as Jacob had piously done in former times XXXV Gen. 14. See Selden L. II. de Jure N. G. c. 6. p. 185. Ver. 5. And he sent young men of the Children of Israel These are said by the Hebrews to be the First-born as Onkelos here expresly translates it He sent the First-born and the Paraphrase ascribed to Vzielides follows him adding this reason Because the Aaronical Priests were not yet consecrated The Arabick and Persian Versions say the same as Mr. Selden hath observed L. I. de Succession ad Pontif. c. 1. and most Interpreters have been of the same mind But I have often observed before particularly XIX 22. that I can see no proof of this that they only officiated as Priests every Man anciently in his own Family having a right to offer Sacrifice till the Law of Moses restrained it to the Family of Aaron Therefore I take these young men to have been the choicest Persons among them whether First-born or others who had been appointed to Minister unto God For Joshua who is called here v. 13. Moses his Minister is in XI Numb 28. called his young man Such were fittest for all Service especially for that of Sacrificing to God For which they anciently chose the strongest and properest Persons as we see in the Greek story of Jason which our Learned Dr. Spencer observes p. 140. whose Sacrifices were led to the Altar by the young men of his Company i. e. Men of greatest strength and beauty L. I. Argonaut And this so far remained after the Priesthood was consined to the Family of Aaron that no Man was permitted to officiate at the Altar after he was Fifty years of Age that is when he was past his best as we speak the flower and strength of his Age VIII Numb 25. Fortunatus Scacchus conjectures that there were XII of these young Men one of each Tribe who offered in the Name of their Brethren Myrothec Sacr. Elaeochrism p. 2. c. 59. Which offered Burnt-offerings and sacrificed Peace-offerings of Oxen unto the LORD Though Oxen are only mentioned yet there were other Creatures Sacrificed as appears from IX Hebr. 19 20. And in following times Peace-offerings might be either of Calves or Lambs or Goats as we sind in III Lev. and so might Burnt-offerings also see I Lev. 2 10. Our Learned Primate Vsher thinks also there were Expiatory Sacrifices offered together with these Burnt-offerings and Peace-offerings and that in the first place ad A. M. 2513. mens 3. Ver. 6. And Moses took half the blood and put it in basons It may be a question whether he spake of the Blood of all the Sacrifices or only of the Expiatory if there were any or of the Burnt-offerings or Peace-offerings But which way soever that be determined this half of the Blood it is certain was reserved to be sprinkled on the People v. 8. Concerning the word Agganot which we translate Basons the Learned Reader may consult Bochartus in his Hierozoic P. I. p. 549. And half of the Blood he sprinkled on the Altar The Altar representing God as was said before v. 4. this Blood sprinkled upon it signified that he for his part engaged to be faithful in the Covenant he now made with them and they with him by performing all the Promises he had newly made them by Moses in the latter end of the foregoing Chapter especially those four great Promises of Plenty Health numerous Off-spring and Long-life v. 25 26. together with the driving out the People of Canaan from before them v. 27 c. Ver. 7. And he took the Book Some have made it a difficulty to find what Book