impostures and the real miracles wrought by Moses and Aaron as appears from the next verse and from chap. 8. 18. and from other passages And this is a great evidence of the truth of Scripture-story and that it was not written by fiction and design For if Moses had written these books to deceive the world and to advance his own reputation as some have impudently said it is ridiculous to think that he would have put in this and many other passages which might seem so much to eclipse his honour and the glory of his works with their inchantments 12 For they cast down every man his rod and they became serpents l Either 1. in appearance For the Scripture oft speaks of things otherwise then they are because they seem to be so And therefore as the Devil appearing to Saul in the likeness of Samuel is called Samuel so may these rods upon the same account be called Serpents because through Diabolical illusion they seemed to be so Or 2. really in manner expressed ver 11. but Aarons rod swallowed up their rods m By which it was evident either that Aarons rod was turned into a real serpent because it had the real properties and effects of a serpent viz. to devour or at least that the God of Israel was infinitely more powerful then the Egyptian Idols or Devils 13 And he †The Lord to whom this act of hardening is frequently ascribed both in this book and elsewhere hardened Pharaohs heart that he hearkened not unto them * chap. 4. 21. as the LORD had said 14 And the LORD said unto Moses * chap. 8. 15. 〈◊〉 1 20 27. Pharaohs heart is hardened n Is obstinate and resolved in his way so as neither my word nor works can make any impression upon him he refuseth to let the people go 15 Get thee unto Pharaoh in the morning lo he goeth out unto the water o i. e. Nilus whither he went at that time either for his recreation or to pay his morning-worship to that river which the Egyptians had in great veneration as Plutarch testifies and thou shalt stand by the rivers brink against he come and the rod which was turned to a serpent shalt thou take into thine hand 16 And thou shalt say unto him The LORD God of the Hebrews hath sent me unto thee saying Let my people go * chap. 3. 12 18. 5. 1 3. that they may serve me in the wilderness and behold hitherto thou wouldest not hear 17 Thus saith the LORD In this thou shalt know that I am the LORD p Because thâ—… saidst 〈◊〉 is the Lord and I know not the lord chap. 5. 2. thou 〈◊〉 know him experimentally and to thy cost * chap. 4. 9. behold I will smite q viz. by Aarons hand who shall do it by my command and direction Thus Pilate is said to give Christs body to Ioseph Mark 15. 45. because he commanded it to be delivered by others to him The same action is ascribed to the principal and instrumental cause with the rod that is in my hand upon the waters which are in the river r Nilus which was one of their principal Gods and therefore it was inexcusable in them that they would not renounce those â—…eeble Gods which were unable to help not onely their worshippers but even themselves nor embrace the service and commands of that God whose almighty power they saw and felt and they shall be turned * Rev. 16. 6. to blood s Which was a very grievous Plague to them both because it was an eternal dishonour to their Religion and because from hence they had both their drink Deut. 11. 10 11. Ier. 2. 18. and their meat Numb 11. 5. for greater and lesser cattel they would not eat Exod. 8. 26. And it was a very proper punishment for them who had made that river an instrument for the execution of their bloody design against the Israelitish infants Exod. 1. 22. 18 And the fish that is in the river shall die and the river shall stink and the Egyptians t Therefore the Israelites were free from this plague and those branches of Nilus which they used were uncorrupted when all others were turned into bloud shall loath u Or shall weary themselves in running hither and thither in hopes of finding water in some parts or branches of the river to drink of the water of the river 19 And the LORD spake unto Moses Say unto Aaron Take thy rod and stretch out thine hand upon the waters of Egypt upon their streams upon their rivers and upon their ponds and upon all their †Heb. gathering of their waters pooles of water x Not that he was to go to every pool to use this ceremony there but he stretched his hand and rod over some of them in the name of all the rest which he might signifie either by his words or by the various motions of his rod several ways that they may become blood and that there may be blood throughout all the land of Egypt both in vessels of wood and in vessels of stone 20 And Moses and Aaron did so as the LORD commanded and he * chap. 17. 5. lift up the rod and smote the waters that were in the river in the sight of Pharaoh and in the sight of his servants and all the * Psal. â—…8 44. and 105. 29. waters that were in the river were turned to blood 21 And the fish that was in the river died and the river stunk and the Egyptians could not drink of the water of the river and there was blood throughout all the land of Egypt 22 * Wisd. 17. â—… And the Magicians of Egypt did so with their inchantments y It was not difficult for the Devil to convey bloud speedily and unperceivably and that in great quantity which might suffice to infect with a bloody colour those small parcels of water which were left for them to shew their art in Qu. Whence could they have water when all their waters were turned into blood Ans. 1. It might be had either 1. by rain which at that time God was pleased to send down either for this purpose or to mitigate the extremity of the plague or for other reasons known to him though not to us For that rain sometimes falls in Egypt though not much nor often is affirmed by antient writers and late travellers Or 2. from Goshen which was not far from the Court or from some houses of the Israelites who dwelt amongst the Egyptians as appears from many places of this history and who were free from these Plagues See Exod. 8. 22. and 9. 26. and 10. 23. and 12. 13. c. Or 3. from the pits which they digged ver 24. Or 4. from some branch of Nilus or some vessels in their houses whose waters were not yet changed For this change might be wrought not suddenly
which is not affirmed in this relation but by degrees which God might so order for this very end that the Magicians might have matter for the trial of their experiment and Pharaohs heart was hardened neither did he hearken unto them as the LORD had said 23 And Pharaoh turned and went into his house neither did he set his heart to this z He did not seriously consider it nor the causes or cure of this plague and was not much affected with it because he saw this fact exceeded not the power of his Magitians also 24 And all the Egyptians digged round about the river for water to drink ‖ It is not much material to us whether they lost their labour and found onely blood there as Iosephus affirms or whether they succeeded and found water there which seems more probable because these come not within the compass of Moses his commission ver 17 19 20. or whether they found the water something purified and less bloody though mixed with blood But it is observable that though the Devil could do something which might increase the plague or imitate it yet he could do nothing to remove it for they could not drink of the water of the river 25 And seven dayes were fulfilled †Ere all the waters of Egypt were perfectly free from this infection Quest. How could the Egyptians subsist so long without water Ans. 1. Philo tells us that many of them died of this plague 2. As the plague might come on so it might go off by degrees and so the water though mixed with blood might give them some relief 3. The juyces of herbs and other liquors which were untouched with this plague might refresh them 4. They might have some water either from their pits or by rain from heaven as was said before or from Goshen for though it be said that the blood was in all their vessels ver 19. yet it is not said that all that should afterwards be put into them should be turned into blood after that the LORD had smitten the river CHAP. VIII 1 AND the LORD spake unto Moses Go unto Pharaoh and say unto him Thus saith the LORD let my people go that they may serve me 2 And if thou refuse to let them go behold I will smite all thy borders a All thy land which is within thy borders A Synecdoche so that word is used also Exod. 10. 14 19. 1 King 1. 3. Psal. 147. 14. Ier. 15. 13. So the gate and the wall are put for the city to which they belong Gen. 22. 17. Amos 1. 7 10 14. with * Rev. 16. 13. frogs 3 And the river b Under which are comprehended all other rivers streams and ponds as appears from ver 5. But the river Nilus is mentioned because God would make that an instrument of their misery in which they most gloried Ezek. 29. 3. and to which they gave divine honours and which was the instrument of their cruelty against the Israelites chap. 1. 22. shall bring forth frogs abundantly which shall go up and come into thine house and into thy bed chamber c Either because God made the doors and windows to flie open which it is easie to believe concerning God seeing this hath been many times done by evil Angels or because whensoever men entred into any house or any room of their house which their occasions would oft force them to do the frogs being always at their heels in great numbers would go in with them This plague was worse than the former because it was more constant and more general for the former was onely in the waters and did onely molest them when they went to drink or use the water but this infected all liquors and all places and at all times and annoyed all their sences with their filthy substance and shape and noise and stink and mingled themselves with their meats and â—…auces and drinks and crawling into their bedâ—… made them restless And many of them probably were of a more ugly shape and infectious nature than ordinary and upon thy bed and into the house of thy servants and upon thy people and into thine ovens and into thy ‖ Or dough kneading-troughs 4 And the frogs shall come up both on thee and upon thy people d Not upon the Israelites whom he hereby exempts from the number of Pharaohs people and subjects and owns them for his peculiar people The frogs did not onely invade their houses but assault their persons which is not strange considering that they were armed with a divine commission and power and upon all thy servants 5 And the LORD spake unto Moses e By inward instinct or suggestion to his mind for he was now in the Kings presence Say unto Aaron Stretch forth thine hand with thy rod over the streams over the rivers and over the ponds and cause frogs to come up upon the land of Egypt 6 And Aaron stretched out his hand over the waters of Egypt and * Psal. 78. 4â—… and 105. 30. the frogs came up and covered the land of Egypt 7 * Wisd. 1â—… â—… And the Magicians did so with their inchantments f Nor was it hard for the Devil to produce them out of their own spawn and the slime of the river and brought up frogs upon the land of Egypt 8 Then Pharaoh called for Moses and Aaron and said Intreat the LORD that he may take away the frogs from me and from my people and I will let the people go that they may do sacrifice unto the LORD 9 And Moses said unto Pharaoh ‖ Or have this honour over 〈◊〉 Glory over me g As I have gloried over thee in laying first my commands and then my plagues upon thee so now lay thy commands upon me for the time of my praying and if I do not what thou requirest I am content thou shouldest insult over me and punish me Or Glory or boast thy self of or concerning me as one that by Gods power can do that for thee which all thy Magitians cannot of whom therefore thou now seest thou canst not glory nor boast as thou hast hitherto done * Or against when When shall I intreat for thee h Appoint me what time thou pleasest Hereby he knew that the hand and glory of God would be more conspicuous in it And this was no presumption in Moses because he had a large Commission chap. 7. 1. and also had particular direction from God in all that he said or did in these matters and for thy servants and for thy people to †Heb. to â—…ut 〈◊〉 destroy the frogs from thee and thy houses that they may remain in the river only 10 And he said ‖ Or against to morrow To morrow i Why not presently Ans. 1. Because he hoped ere that time they might be removed either by natural causes or by chance and so he should not need the favour of
remembrance of his brethrens rejection of him when he was a great man at Court took away all probability of prevailing with them to follow him much more of prevailing with Pharaoh to let them go Thus Moses falls into that distemper to which most men are prone of measuring God by himself and by the probabilities or improbabilities of second causes that I should go unto Pharaoh and that I should bring forth the children of Israel out of Egypt 12 And he said Certainly I will be with thee and this shall be a token unto thee u Either 1. this vision or 2. the fulfilling of this promise that I will be with thee by signs and wonders and a strong hand or rather 3. this which here follows that he and Israel should serve God there Signs indeed are commonly given from things past or present but sometimes from things to come as here and 1 Sam. 2. 34. Isa. 7. 13. 14. and 9. 6. c. Quest. How could Moses be confirmed in his present calling and work by a thing yet to come Aâ—…s Such signs if they were single and the onely evidences of a mans calling might leave some ground for suspicion but when they are accompanied with other signs as it is here and in the other places produced they are of great use for the corroboration of a mans faith Moses was otherwise assured of the presence and power and faithfulness of that God who spake to him and was to expect more assurances that God would be with him to help him in and carry him through his work And as an evidence that this work of bringing Israel out of Egypt should be compleated he gives him a promise that he should serve God in that place which promise coming from God he knew to be as infallibly certain as if it were already come to pass and therefore this was an apt mean to strengthen his faith in his present undertaking that I have sent thee When thou hast brought forth the people out of Egypt ye shall serve God upon this mountain 13 And Moses said unto God Behold when I come unto the children of Israel and shall say unto them The God of your fathers hath sent me unto you and they shall say to me What is his Name a Since I must go to them in thy name and thou hast variety of names and glorious titles and some of them are ascribed to Idols not only by the Egyptians but by too many of thâ—… own people what name shall I use whereby both thou maist be distinguished from false Gods and thy people may be encouraged to expect deliverance from thee what shall I say unto them 14 And God said unto Moses I AM THAT I AM y A most comprehensive and significant name and most proper for the present occasion It notes 1. the reality of his being whereas Idols arâ—… nothings 1 Cor. 8. 4. all their diâ—…inity is onely in the fancies and opinions of men 2. the necessariness eternity and unchangeableness of his being whereas all other beings once were not and if he please they shall be no more and all their being was derived from him and wholly depends upon him and he onely is by and from himself 3. the constancy and certainty of his nature and will and word The sence is I am the same that ever I was the same who made the promises to Abraham c. and am now come to perform them who as I can do what I please so I will do what I have said Heb. I â—…hall bâ—… what I shall be He useth the future tense either 1. because that tense in the use of the Hebrew tongue comprehends all times past present and to come to signify that all times are alike to God and all are present to him and therefore what is here I shall be is rendred I am by Christ Ioâ—… 8. 58. See Psal. 90. 4. 2 Pet. 3. 8. or 2. to intimate though darkly according to that state and age of the Church the mystery of Christs incarnation I shall be what I shall 〈◊〉 i. e. God-man and I who now come in an invisible though glorious manner to deliver you from this temporal bondage shall in dâ—…e time come visibly and by incarnation to save you and all my people from a far worse slavery and misery 〈◊〉 from your sins and from wrath to come Of this name of God see Rev. 1. 4 8. and 16. 5. And he said Thus shalt thou say unto the children of Israel I AM †Heb. 〈◊〉 a word of the same root and signification with I am See Exod. 6. 3. This he addes because God was best known to the 〈◊〉 by that name and to shew that though he had given himself a new name yet he was the same God hath sent me unto * chap 6. 3. 2 Cor. 1. 20. Heb. 13. 8. Rev. â—… â—… you 15 And God said moreover unto Moses Thus shalt thou say unto the children of Israel The LORD God of your fathers the God of Abraham the God of Isaac and the God of Jacob hath sent me unto you this is my Name for ever and this is my memorial z By which I will be remembred owned and served by my people and distinguished from all others See Psal. 〈◊〉 12. and 105. 13. unto all generations 16 Go and * chap. 4. 29. gather the Elders a Either by age or rather by Office and authority For though they were all sâ—…ayes to the Egyptians yet among themselves they retained some order and government and haâ—… doubtless some whom they owned as their Teachers and rulers as heads of Tribes and â—…milies c. of Israel together and say unto them The LORD God of your fathers the God of Abraham of Isaac and of Jacob appeared unto me saying I have surely visited you and seen that which is done to you in Egypt 17 And I have said I will bring you up out of the affliction of Egypt unto the land of the Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebusites unto a land flowing with milk and hony 18 And * chap. 4. 31. they shall hearken to thy voice and thou shalt come thou and the elders of Israel unto the King of Egypt and you shall say unto him The LORD * chap. 5. 3 God of the Hebrews hath met with us b Hath appeared to us expressing his displeasure for our neglect of him and his will that we should do what follows and now let us go we beseech thee three days journey c To Sinai which going the nearest way was no further from Egypt for here God had declared he would be served ver 12. Quest. Was not this deceitfully and uniusâ—…ly spoken when they intended to go quite away from him Aâ—… No for 1. Pharaoh had no just right and title to them to keep them in bondage seeing they came thither onely to sojourn for
the land of Egypt and eat every herb of the land b This is no unusual Plague in Africa and Arabia where when the harvest is ripe they frequently come in vast numbers and eat up all their Corn and what they do not eat they infect with their touch and the moisture coming from them and afterwards dying in great numbers they poison the Air and cause a pestilence So that it is no wonder that Pharaoh and his Servants were so concerned for this Plague so well known to them especially considering that this was like to be far worse then all of the same kind which they had either seen or heard of even all that the hail hath left 13 And Moses stretched forth his rod over the land i Over divers parts of the Land shaking his rod towards the several quarters of it of Egypt and the LORD brought an East-wind k Which in those parts is a most violent and pernicious wind Exod. 14. 21. Numb 11. 31. and a dry wind and therefore fit for the ingendring of those Creatures This wind brought them from Arabia where they are in great numbers as we have seen ver 12. though God miraculously increased their numbers and their power of doing mischief upon the land all that day and all that night and when it was morning the East-wind brought the locusts 14 And * Psal. 78. 46. and 105. 34. the locusts went up over all the land of Egypt and rested in all the coasts of Egypt very grievous were they before them there were no such locusts as they neither after them shall be such †Quest. How can this be true when the same words are used of the locusts in Ioeâ—…s time Answ. It might be true of both in divers respects of these for number and quality of them for long continuance for they lasted three or four years when these were but for a little time of these for Egypt of them for Iudâ—…a where they were fixed 15 For they covered the face of the whole earth so that the land was darkned l Either by their flying in vast numbers and so darkning the air as they have oft times done or by covering the green and lightsome herbs and productions of the earth with their dark and direful bodies and they did eat every herb of the land and all the fruit of the trees which the hail had left m How could this be when the hail had smitten every herb and broken every tree chap. 9. 25. Ans. 1. There seems to have been some distance of time between these two plagues in which space new productions might be sprouting forth both out of the ground and from the trees 2. The words all and every are commonly understood of the greatest part and there remained not any green thing in the trees or in the herbs of the field through all the land of Egypt 16 Then Pharaoh †Heb. hastned to call called for Moses and Aaron in haste n Because this kind of plague in it self was most pernicious whereby whole countries had been wasted and grievous famines and pestilences caused and was mightily aggravated by the vengeance of God and by the peculiar quality of these Locusts which did not onely fall upon their herbs and fruits as they use to do but invade their very houses ver 6. infect their meats fill their beds poison them with their stink and with their venemous bitings whereby they killed many men as it is written in the book of Wisdom chap. 16. ver 19. and he said I have sinned against the LORD your God and against you o By contempt of your great and terrible works by breach of my promise made to you and by my denial of your just desires and commands given to me in his name whom I now find and feel to be the almighty and soveraign God 17 Now therefore forgive I pray thee my sin only this once p I desire no further favour I will no more offend nor need your pardon and intreat the LORD your God that he may take away from me this death q This deadly plague compare 2 King 4. 40. and 2 Cor. 11. 23. Besides it did destroy the life of herbs and trees yea of beasts and men either directly or at least by consequence in depriving them of the necessary supports of life only 18 And he went out from Pharaoh and intreated the LORD 19 And the LORD turned a mighty strong West-wind r Heb. a wind of the Sea i. e. coming from the Sea called there the great Sea and the Mediterranean Sea from whence came the North-west wind which did blow the locusts directly into the Red-sea which took away the locusts and †Heb. fastned cast them s Cast them as the Hebrew word signifies with a great noise and with great force so as they should never rise again to molest them * Joel 2. 20. into the Red-sea t Heb. the sea of bulrushes so called from the great number of bulrushes near its shore Or the sea of bounds or limits q. d. the narrow sea whereas they could see no bounds nor shore beyond the Mediterranean Sea It was called the Arabian gulf and by others the Red-sea either from its red sand or rather from Esau called also Edom which signifies red Gen. 25. 30. from whom as the adjoyning country was called Edom or red so this was called the Red-sea there remained not one locust in all the coasts of Egypt 20 But the LORD * chap. 4. 21. hardened Pharaohs heart so that he would not let the children of Israel go 21 And the LORD said unto Moses Stretch out thine hand toward heaven that there may be darkness over the land of Egypt †Heb. that one may feel darkness even darkness which may be felt u It is an hyperbolical expression such being very frequent both in Scripture and in all authors For darkness being onely a privation cannot be properly felt yet it might be felt in its cause to wit those thick and gross vapours which filled and infected the Air. But the place may be rendred thus that there may be darkness after that so the Hebrew Vaâ—… is sometimes used as Micb. 7. 13. the darkness i. e. the darkness of the night or the common and daily darkness is departed or removed and the time of the day come for so the root from whence this word may be derived signifies Exod. 13. 22. And to this purpose the words are rendred by the Chaldee and Syriack and some others and the sence is that the darkness may continue in the day-time as well as in the night 22 And Moses stretched forth his hand toward heaven and there was a * Psal. 105. 28. thick darkness in all the land of Egypt three dayes 23 They saw not one another x Because these gross and moist fogs and vapours did not onely quite shut out the
execution of this counsel here given about the choice of Magistrates ver 19. is related after the Israelites departure from Sinai Deut. 1. 7 c. And therefore here is a transposal in this history which is also frequent in other places of holy Scripture with his sons and his wife unto Moses into the wilderness where he encamped at * chap. 3. 1. the mount of God 6 And he said c Not by word of mouth as the next verse sheweth but either by a letter or by a messenger as that word is used Mat. 8. 6 8. compared with Luk. 7. 3 6. unto Moses I thy father in law Jethro am come unto thee and thy wife and her two sons with her 7 And Moses went out to meet his father in law and did obeisance and kissed him and they asked each other of their †Heb. pâ—…ace welfare d Heb. of their peace i. e. prosperity and all happiness which also they wished one to the other as this phrase implies See 1 Sam. 10. 4. Psal. 122. 6. and they came into the tent 8 And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israels sake e Or concerning Israels business and all the travel that had †Heb. found out come upon them by the way and how the LORD delivered them 9 And Jethro rejoyced for all the goodness which the LORD had done to Israel whom he had delivered out of the hand of the Egyptians 10 And Jethro said Blessed be the LORD who hath delivered you out of the hand of the Egyptians and out of the hand of Pharaoh who hath delivered the people from under the hand of the Egyptians 11 Now I know f viz. More clearly and by certain experience as that phrase signifies Gen. 22. 12. 1 King 17. 18 24. For otherwise it is more than probable that Iethro had the knowledge of the true God before this time not onely because he was the great grand-child of Abraham but also because of his long conversation with a person of so great knowledge and wisdom and piety as Moses was that the LORD is greater than all gods * chap. 1. 10 â—…6 22. and 5. 〈◊〉 14. 18. for in the thing wherein they g Either 1. their false Gods who wrought strange things in and by their servants the Magitians who contended with Moses and proudly boasted of their skill as not a whit inferiour to that of Moses but at last were forced to yield up the cause Exod. 8. 19. or rather 2. the Egyptians spoken of ver 10. who dealt proudly and scornfully and tyrannically with the Israelites but God shewed himself to be above them and above their King though Pharaoh would not own him for his Superiour Exod. 5. 2. but lift up his horn against God and against his people but the Lord brought that proud Prince upon his knees and forced him oft to confess his faults and to become suppliant to Moses for deliverance from the plagues and at last when he continued incorrigible he drowned him in the Sea dealt proudly he was above them 12 And Jethro Moses father in law took h i. e. Gave or offered as that verb is used Psal. 68. 18. compared with Eph. 4. 8. also Exod. 25. 2. Which he did that he might publickly testifie both his embracing of the true Religion â—…nd his thankfulness to God for the great deliverance given to his people wherein also himself and family were concerned And he took or offered these not immediately or by himself which would have seemed a presumptuous and unwarrantable action for a stranger to undertake in the Church of Israel but by those who were appointed to do it in which sence David is said to have sacrificed 2 Sam. 24. 25. and Solomon 1 King 8. 63. and all those who brought their offerings to the Priests to offer for them a burnt-offering and sacrifices i To wit of thanksgiving as is expressed Exod. 24. 5. for part of these the offerers with others did eat Levit. 7. 15. whereas no man might eat of the burnt-offerings Lev. 1. 9. for God and Aaron came and the Elders of Israel to eat bread k i. e. to feast together of the remainders of the sacrifices with Moses father in law before God l Either before the cloudy pillar or rather before the altar and in the place of publick worship for some such place undoubtedly they had though the Tabernacle was not yet built and that was the place appointed for such feasts See Deut. 12. 7. and 27. 7. 1 Chron. 29. 21. Psal. 116. 17. 13 And it came to pass on the morrow that Moses sate to judge the people m As a civil Magistrate by hearing and determining causes and controversies arising among the people and the people stood by Moses from the morning unto the evening 14 And when Moses father in law saw all that he did to the people he said What is this thing that thou doest unto the people Why fittest thou thy self alone and all the people stand by thee from morning unto Even 15 And Moses said unto his father in law Because * Lev. 24. 12. Num. 15. 34. the people come unto me to enquire of God n i. e. Of the mind and will of God both as to his worship and service and as to their mutual duties to one another See 1 Sam. 9. 9. 16 When they have a matter they come unto me and I judge between †Heb. a man and his fellow one and another and I do make them know o i. e. Do interpret and apply them to their several cases and circumstances the Statutes of God and his Laws 17 And Moses father in law said unto him The thing that thou doest is not good p Not convenient either for thy self or for the people 18 †Heb. fading thou wilt fade Thou wilt surely wear away q Waste and destroy thy health and strength by excessive labour of mind and body both thou and this people r By tedious attendance and expectation ere their turn comes for the decision of their matters that is with thee for this thing is too heavy for thee * Num. 11. 14 Deut. 1. 9. thou art not able to perform it thy self alone 19 Hearken now unto my voice I will give thee counsel and God shall be with thee s i. e. I doubt not God will assist and bless thee as well in the course which I propose to thee as in that which thou now dost use because God is a God of order and loves order and he is a God of mercy and would not have thee destroy thy self in his work Or it may be taken for a prayer and God be with thee i. â—… bless and assist thee therein Be thou for the people to God-ward t Heb. before God i. â—… in hard and
or commandements to wit the ten commandements so called by way of eminency for these onely were written by God upon the stony tables as appears by Exod. 34. 28. the rest were written onely by Moses in a book above ver 4. which I have written that thou mayest teach them 13 And Moses rose up and his minister Joshua g Who did not go up with Moses to the top of the mount as is sufficiently implyed both here and above ver 1 2. but abode in some lower place waiting for Moses his return as appears from Exod. 32. 17. And there Ioshua abode 40 dayes not fasting all the while but having as the rest had Manna for his meat and for his drink water out of the brook that discended out of the mount as we read Deut. 9. 21. and Moses went up into the mount of God 14 And he said unto the elders Tarry ye here for us h i. e. For me and Ioshua and here i. e. in the camp where he was when he spake these words for it was where not onely Aaron and Hur but the people might come as it here follows and therefore not upon the mount untill we come again unto you and behold Aaron and Hur i Whom Moses had made joint-commissioners to determine hard causes which were brought to them from the Elders according to the order Exod. 18. 22. Some make Aaron the Ecclesiastical head and Hur the civil head But Aaron was not authorized for Ecclesiastical matters till chap. 28. are with you if any man have any matters to do let him come unto them 15 And Moses went up into the mount and a cloud covered the mount 16 And * Num. 14. 10. the glory of the LORD k i. e. The tokens of his glorious presence in the fire ver 17. Deut. 4. 36. abode upon mount Sinai and the cloud covered l From the eyes of the people it six dayes and the seventh day m So long God made Moses wait either to exercise his humility devotion and dependance upon God Or to prepare him by degrees for so great a work Or because this was the Sabbath day called therefore the seventh with an emphatical article And God might chuse that day for the beginning of that glorious work to put the greater honour upon it and oblige the people to a stricter observance of it So it was upon a Lords Day that St. Iohn had his Revelation delivered to him Rev. 1. 10. he called unto Moses out of the midst of the cloud 17 And the sight of the glory of the LORD was like * Deut. 4. 36. devouring fire n He saith like it for it was not devouring fire as appears by Moses his long abode in it Note here whatsoever the Elders of Israel saw before the people saw no similitude of God as Moses observes Deut. 4. 15. on the top of the mount in the eyes of the children of Israel 18 And Moses went up into the midst of the cloud o The God that called him enabling him to enter and abide there whereas when he was left to himself he could not enter into the Tabernacle Exod. 40. 35. and gat him up into the mount and Moses was in the mount forty dayes and forty nights p In which he did neither eat nor drink Exod. 34. 28. Deut. 9. 9 18. whereby it seems most probable the six days mentioned ver 16. were a part of these 40 days because Moses being in perpetual expectation of Gods call seems not to have had leasure for eating and drinking nor provision neither Besides he is not said to be in the midst of the cloud so long but onely in the mount where he was those six days ver 15 16. CHAP. XXV 1 AND the LORD spake a Having delivered the Moral and Judicial Laws he now comes to the Ceremonial Law wherein he sets down all things very minutely and particularly whereas in the other Laws he was content to lay down general rules and leaveth many other things to be by analogy deduced from them The reason of the difference seems to be this That the light of reason implanted in all men gives him greater help in the discovery of Moral and Judicial things then in Ceremonial matters or in the external way and manner of Gods Worship which is a thing depending wholly upon Gods institution and not left to mans invention which is a very incompetent Judge of those things as appears from hence because the wittiest men destitute of Gods revelation have been guilty of most foolery in their devices of Gods Worship unto Moses saying 2 Speak unto the children of Israel that they †Heb. take for me bring me an ‖ Or. heave offering offering * chap. 35. 5. of every man that giveth it willingly with his heart ye shall take my offering 3 And this is the offering which ye shall take of them gold and silver and brass 4 And blue b Or Skie-coloured But here you must not understand the meer colours which could not be offered but some materials proper for the work and of the colours here mentioned to wit Wool or Threds or some such like things as appears from Heb. 9. 19. and from the testimony of the Jews and purple and scarlet and fine †Or silk linnen c Which was of great esteem in antient times and used by Priests and great Officers of state See Gen. 41. 42. Rev. 19. 8 14. and goats hair d Heb. Goats But that their hair is understood is apparent from the nature of the thing and from the use of the word in that sense in other places 5 And rams skins died red and badgers skins and Shittim-wood e A kind of Wood growing in Egypt and the Deserts of Arabia very durable and pretious See Exod. 35. 24. Numb 33. 49. Esa. 41. 19. Ioel 3. 18. 6 * chap 27. 20. Oyl for the light f For the Lamps or Candlesticks ver 〈◊〉 * chap. 30. 23 Spices for anointing oyl g Wherewith the Priests and the Tabernacle and the 〈◊〉 thereof were to be anointed and for * chap. 30. 3â—… sweet incense h Heb. Incense of Spices or Sweet-odors So called to distinguish it from the incense of the fat of Sacrifices which was burnt upon the Altar 7 Onyx-stones i Or Sardonyx-stones Note that the signification of the Hebrew Names of the several stones are not agreed upon by the Jews at this day and much more may we safely be ignorant of them the religious use of them being now abolished and stones to be set k Stones of fulness or filling or perfecting stones so called either because they did perfect and adorn the Ephod or because they filled up the ouches or the hollow places which were left vacant for this purpose in the * chap. 28. 4. Ephod and in the * chap. 28. 15. breast-plate l
Prisoners and either used as Slaves or sold them for such 22 For there fell down many slain because the war was of God r God put them upon it and mightily assisted them in it And they s i. e. That Party of these Tribes which went out to this War being 44760 men or part of them by the consent of the rest dwelt in their steads until the captivity t Of which 2 Kings 15. 29. and 17. 6. 23 And the children of the half-tribe of Manasseh u Having discoursed of the Reubenites v. 3 c. and next of the Gadites v. 11 c. he now comes to the Manassites dwelt in the land x i. e. In their Land to wit in the Northern part of the land beyond Iordan they increased from Bashan unto Baal-hermon and Senir and unto mount Hermon 24 And these were the heads of the house of their fathers even Epher and Ishi and Eliel and Azriel and Jeremiah and Hodaviah and Jahdiel mighty men of valour †Heb. as 〈◊〉 famous men and heads of the house of their fathers 25 And they transgressed against the God of their fathers and went a * 〈…〉 whoring after the gods of the people of the land whom God destroyed before them 26 And the God of Israel stirred up the spirit y He so governed his Counsels and Affections that he should bring his Forces against this People rather than others of * 〈…〉 Pul king of Assyria and the spirit of Tilgath-pilneser king of Assyria and he carried them away even the Reubenite and the Gadite and the half-tribe of Manasseh and brought them unto * 〈…〉 Halah and Habor and Hara and to the river Gozan z Of which places see 2 King 15. 17. unto this day CHAP. VI. 1 THe sons of Levi * 〈…〉 ‖ 〈…〉 Gershon Kohath and Merari 2 And the sons of Kohath Amram Izhar a Called also Amminadab v. 22. compare Exod. 6. 21. and Hebron and Uzziel 3 And the children of Amram Aaron and Moses and Miriam The sons also of Aaron * 〈…〉 Nadab and Abihu Eleazar and Ithamar 4 Eleazar begat Phinehas and Phinehas begat Abishua 5 And Abishua begat Bukki and Bukki begat Uzzi b In whose days it is supposed that the High-Priesthood was translated from Eleazars Family to Ithamars for some Cause now unknown in whose Line it continued for some Successions 6 And Uzzi begat Zerahiah and Zerahiah begat Merajoth 7 Merajoth begat Amariah and Amariah begat Ahitub 8 And * 2 Sam. â—… 1â—… Ahitub begat Zadok and * 2 Sam. 1â—… 〈◊〉 Zadok begat Ahimaaz 9 And Ahimaaz begat Azariah and Azariah begat Johanan 10 And Johanan begat Azariah * 〈…〉 he it is that executed the priests office c So did all the rest but it is implied that he did it worthily he filled his place and valiantly discharged his Office in Uzziahs time of which see 2 Chron. 26. 17 c. Or this he may relate to Iohanan otherwise called Iehojadaâ—… who is so highly commended for the good Service which he did to the House of God and of the King of whom see 2 Kings 11. †Heb. iâ—… the house in the * 〈…〉 temple that Solomon built d In Solomons Temple so called to distinguish it from the second Temple which was built or in building when these Books were written in Jerusalem 11 And * 〈…〉 Azariah begat Amariah and Amariah begat Ahitub 12 And Ahitub begat Zadok and Zadok begat ‖ 〈…〉 Shallum 13 And Shallum begat Hilkiah and Hilkiah begat Azariah 14 And Azariah begat * 〈…〉 Serajah e Who was slain by Nebuchadnezzar at Riblah 2 Kings 25. 18 21. and Serajah begat Jehozadak 15 And Jehozadak went into captivity * 〈…〉 when the LORD carried away Judah and Jerusalem by the hand of Nebuchadnezzar 16 The sons of Levi * 〈◊〉 6. 16. ‖ 〈…〉 Gershom Kohath and Merari f This he repeats as the Foundation of the following Genealogy of those Levites who were not Priests 17 And these be the names of the sons of Gershon Libni and Shimei 18 And the sons of Kohath were Amram and Izkar and Hebron and Uzziel 19 The sons of Merari Mahli and Mushi And these are the families of the Levites according to their fathers g Who are distinguished and named from their Fathers And the following Catalogue is thought to contain the successive Heads or Chiefs of their several Families until the Times of David by whom they were distributed into several Ranks or Courses 20 Of Gershom Libni his son Jahath his son * 〈…〉 Zimmah his son h i. e. His Grandson by his Son Shimei as appears from v. 42 43. the Names of Father and Son being oft used in Scripture of more remote Progenitors or Successors 21 ‖ 〈…〉 Joah his son ‖ 〈…〉 Iddo his son Zerah his son Jeaterai his son 22 The sons of Kohath ‖ 〈…〉 Amminadab his son Korah his son Assir his son 23 Elkanah his son and Ebiasaph his son and Affiâ—… his son 24 Tahath his son ‖ 〈…〉 Uriel i Called also Zephaniah v. 36. where also Uzziah here following is called Azariah his son ‖ Uzziah his son and ‖ 〈…〉 Shaul his son 25 And the sons of Elkanah k The Son of that Korah mentioned above v. 22. as is manifest by v. 35 36 37. and by Exod. 6. 23 24. * See 〈◊〉 35 1 Amasai and Abimoth 26 As for Elkanah l This was another Elkanah Son or Grandson of the former Elkanah and either the Son or Brother of Ahimoth last mentioned or of Amasai the sons of Elkanah ‖ 〈…〉 Zophai his son and Nahath m Called also Toah v. 34. and Tohu 1 Sam. 1. 1. his son 27 * 〈…〉 Eliab his son Jeroham his son Elkanali n The Father of the Prophet Samuel 1 Sam. 1. 1. who therefore follows here his son 28 And the sons of Samuel the first-born ‖ 〈◊〉 also 〈◊〉 ver 33. â—…am 8. 2. Vashni and Abiah 29 The sons of Merari Mahly Libni his son Shimei his son Uzza his son 30 Shimea his son Haggiah his son Asajah his son 31 And these o Whose Names here follow are they whom David set over the ‖ Heb. 〈◊〉 service p Heb. the Hands Hand put for 〈◊〉 or Service which is commonly performed by the Hand Thus God is frequently said to speak or command things by the Hand i. e. the Ministery of Moses Compare 2 Chron. 29. 27. of song in the house of the LORD after that the 〈◊〉 16. 1. ark had rest q Which was in Davids Time 2 Sam. 6. 17. 32 And they ministred before the dwelling-place of the tabernacle r Or the Tabernacle of the Tent as the same Hebrew words are translated Exod. 39. 32. 40 2
earth c The people of the Earth by comparing this clause with the former †〈◊〉 â—…gger be moved d To wit with fear and trembling as in the former clause 2 The LORD is great in Zion e In the Hebrew Text the words lie in this order The Lord in Zion i. e. which dwelleth in Zion as is said Psal. 9. 11. Isa. 8. 18. Ioel 3. 21. is great and he is high above all people f Above all the people of the Earth of whom he spake v. 1. who shall exalt themselves against him 3 Let them g To wit all people last mentioned praise thy great and terrible name for it is holy h For it is not onely great but holy and therefore most praise-worthy 4 * Psal. 98. 6. The kings strength also loveth judgment n Though his Dominion be absolute and uncontroulable and his power irresistible yet he doth not abuse it to tyranny and oppression as the Princes of the World commonly do but tempers and manageth it with righteousness and not onely doth judge justly but which is more loves to do so The Kings strength is by a known Hebraism put for the strong or powerful King thou dost establish equity o To wit in all thy proceedings Equity is thy constant and stable course thou executest judgment and righteousness in Jacob p Amongst thine own people whom when they do amiss he punisheth no less than other people as he notes below v. 8. whereby he sheweth that he is no respecter of persons but a righteous and impartial Judge to all sorts of men 5 Exalt ye the LORD our God and worship at his foot-stool q Before the Ark which is so called 1 Chron. 28. 2. Psal. 132. 7. for ‖ Or it is holy he is holy r Or rather for it to wit the Ark is holy it is consecrated to be a pledge of Gods presence and the onely place of Gods publick worship 6 Moses and Aaron among his priests and Samuel s He presseth them to perform the duty of praising and worshipping God by the examples of three eminent persons who practised this duty and that with happy success He reckoneth Moses among the Priests not without cause partly because before the institution of the Priesthood he executed that office Exod. 24. 6. Numb 7. and partly because he oft interceded to God for the people which was a very considerable part of the Priests work See Numb 6. 23 c. Ioel 2. 17. among them that call upon his name t Who used frequently and solemnly to intercede with God on the behalf of the people So the general expression is here used synecdochically for this particular kind of prayer such Synecdoche's being very frequent in Scripture they called upon the LORD and he answered them u Moses Exod. 32. and elsewhere Aaron Numb 16. Samuel 1 Sam. 7. 19. and 12. 19. Compare Ier. 15. 1. 7 He spake unto them x i. e. To some of them for the expression is only indefinite and therefore doth not necessarily reach to all of them to Moses frequently to Aaron Exod. 19. 24. and 33. 9 10 11. Numb 12. 5. And for Samuel he answered him if not by words yet really and by his actions thundering against the Philistins 1 Sam. 7. 9 c. which supposeth a Cloud if not a Cloudy Pillar in the cloudy pillar they kept his testimonies and the ordinance that he gave them y This is added not onely for their commendation but for the instruction of the Israelites to teach them that God will not hear the Prayers of them who do not keep his Commandments 8 Thou answerdest them z The intercessours beforementioned Either 1. Moses and Aaron who did sin and whose sins God did pardon yet so as that he did punish them with exclusion from the land of Canaan of which see Numb 20. 12. Deut. 32. 50 51. Or rather 2. the people for whom they prayed which though not expressed may be easily understood from the following words and from the Histories to which these words relate For this forgiving was evidently the effect of Gods answering the Prayers of the persons above mentioned And therefore as their Prayers recorded in Scripture were not for the pardon of their own sins but for the pardon of the peoples sins so this forgiveness granted was for the sins of the people And whereas the people are not here mentioned it must be remembred that in Scripture the relative is frequently put without the antecedent as it is Numb 7. 89. and 114. 2. Prov. 14. 26. O LORD our God thou wast a God that forgavest them a though thou tookest vengeance of their inventions b This clause limits and explains the former Thou didst forgive the sins of the people not absolutely and universally for thou didst punish them severely but so far as not to inflict that total and final destruction upon them which they deserved and thou hadst threatned See Exod. 32. 10 14 34. 9 Exalt the LORD our God and worship at his holy hill c Either in Zion or in his Church typified by it and oft called Zion for the LORD our God is holy PSAL. C. A Psalm of ‖ Or thansgiving praise This Psalm seems to have been composed for the use of the Israelites in their thank-offerings or upon other solemn occasions of praising God as the title speaks but withal it hath a further prospect even to the days of the Messiah as some of the Hebrew Doctors acknowledge and to the calling of the Gentiles whom he invites to join with them in the praises of God their Lord and Maker 1 MAke a joyful noise a Partly with Voices and Songs of rejoicing and thanksgiving and partly with musical instruments as the manner then was unto the LORD †Heb. all the earth all ye lands b All the Inhabitants of the Earth Or all the land i. e. all the people of Israel dwelling in this land Although his invitation seems to be more general extending also to the Gentiles of whom many even in those days joined themselves to the Church of God 2 Serve the LORD with gladness come before his presence with singing 3 Know ye that the LORD he is God it is he that hath made us c Both by Creation and by adoption and Regeneration whereby he made us his people which also is called a creation or making as Deut. 32. 6. Isa. 29. 23. and 43. 7. Eph. 2. 10. Therefore we owe him homage and service and him onely and not other gods who made us not ‖ Or and his we are and not we our selves d * Psal. 95. 7. Ezek 34. 30 31. we are his people and the sheep of his pasture 4 Enter into his gates d The gates of his Courts for the people might enter no further and the Courts had Walls and Gates as well as