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A48433 An handfull of gleanings out of the Book of Exodus probable solution of some of the mainest scruples, and explanation of the hardest places of that Booke ... / by John Lightfoot ... Lightfoot, John, 1602-1675. 1643 (1643) Wing L2055; ESTC R21590 43,133 64

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him not when he came amongst them SECT. XXVIII The Covenant made with Israel They not sworne by it to the ten Commandements Exod. 24. VVHen Israel cannot indure to heare the ten Commandements given it was ready to conclude that they could much lesse keepe them Therefore God giveth Moses privately fifty seven precepts besides namely Ceremoniall and Judiciall to all which the people are the next morning after the giving of the ten Commandements sworne and entered into Covenant and these made them a Ceremoniall and singular people About which these things are observable 1. That they entred into Covenant to a written Law Chap. 24. 4. And Moses wrote all the words of the Lord c. Against tradions 2. That here was a booke written forty dayes before the writing of the two tables Against them that hold that the first letters that were seene in the world were the writing of God in those Tables And we have seene before also two pieces of writing before this of Moses viz. the 88. and 89. Psalmes And of equall antiquity with them or not much lesse was the penning of the booke of Iob most probably written by Elibu one of the Speakers in it as may be conjectured from Chap. 32. 15 16 17. and some other probabilitie 3. That this first Covenant was made with water and blood and figurative language For the twelve pillars that represented the people are called the people Exod. 24. 4. 8. As the words in the second Covenant this my body are to bee understood in such another sense 4. That the ten Commandements were not written in the book of that Covenant but onely those 57. precepts mentioned before For 1. The Lord giveth the other precepts because the people could not receive the ten for could they have received and observed those as they ought they must never have had any parcell of a Law more as if Adam had kept the Morall Law he had never needed to have heard of the promise and so if we could but receive the same Law as we should we had never needed the Gospell Now it is most unlike that since God gave them those other commands because they could not receive the ten that hee would mingle the ten and them together in the Covenant 2. It is not imaginable that God would ever cause a people to sweare to the performance of a Law which they could not indure so much as to heare 3. The ten Commandements needed not to be read by Moses to the people seeing they had all heard them from the mouth of the Lord but the day before 4. Had they beene written and laid up in this booke what necessitie had there beene of their writing and laying up in the Tables of stone 5. Had Moses read the ten Commandements in the beginning of his booke why should he repeate some of them againe at the latter end as Exod. 23. 12. Let such ruminate upon this which hold and maintaine that the Sabbath as it standeth in the fourth Commandement is only the Jewish Sabbath and consequently Ceremouiall And let those good men that have stood for the day of the Lord against the other consider whether they have not lost ground in granting that the fourth Commandement instituted the Jewish Sabbath For First The Jewes were not sworne to the Decalogue at all and so not the Sabbath as it standeth there but onely to the fifty seven precepts written in Moses his booke and to the Sabbath as it was there Exod. 23. 12. Secondly The end of the Ceremoniall Sabbath of the Jewes was in remembrance of their delivery out of Aegypt Deut. 5. 15. but the morall Sabbath of the two Tables is in commemoration of Gods resting from the workes of the Creation Exod. 20. 10. 11. SECT. XXIX The punishment of Israel for the golden Calse Exod. 32. ISRAEL cannot be so long without Moses as Moses can be without meate The fire still burneth on the top of mount Sinai out of which they had so lately received the Law and yet so suddainely doe they breake the greatest Commandement of that Law to extremity of Aegyptian Jewels they make an Aegyptian Idol because thinking Moses had beene lost they intended to returne for Aegypt Grievous was the sinne for which they must looke for grievous punishment which lighted upon them in divers kinds First the Cloud of Glory their divine conductor departeth from the campe which was now become prophane and uncleane Secondly the Tables Moses breaketh before their face as shewing them most unworthy of the Covenant Thirdly The building of the Tabernacle the evidence that God would dwell among them is adjourned and put off for now they had made themselves unworthy Fourthly for this sinne God gave them up to worship all the host of heaven Act. 7. 42. Fifthly Moses bruiseth the Cal●e to Powder and straweth it upon the waters and maketh the People drinke Here spirituall fornication commeth under the same tryall that carnall did Num. 5. 24. These that were guilty of this Idolatry the water thus dr●nke made their belly to swell and to give a visible signe and token of their guilt then setteth Moses the Levites to slay every one whose bellies they found thus swelled which thing they did with that zeale and sincerity that they spared neither Father nor Brother of their owne if they found him guilty In this slaughter there fell about three thousand these were ring-leaders and chiefe agents in this abomination and therefore made thus exemplary in their punishment upon the rest of the People the Lord sent a Plague vers. 35. A●ron had first felt the smart in this destruction had his action in this businesse beene as voluntary as was theirs but what hee did hee did in feare of his life SECT. XXX That Moses fasted three Fasts of forty dayes apeece IT is a doubt of no small import Why seeing it pleased God to appoint the Feast of expiation the solemne Feast of Humiliation in that moneth of the yeare in which sinne entred into the World why he also did not appoint it upon the same day in which sinne entred viz. the sixth day of the moneth but on the tenth The reason of this is to be found out by observing Moses his Fasts in the mount and the conclusion of the last of them That he fasted thrice forty dayes is not so frequently observed as it easily may be concluded from his owne words The first Fast in Exod. 24. 18. And Moses was in the mountaine forty dayes and forty nights At the end of these dayes they made the golden Calfe The second Fast Exod. 32. 30 31. It came to passe on the morrow that Moses said unto the People Ye have sinned a great sin●e and now I will goe up into the mount c. and Moses returned unto the Lord c. which he explaineth Deut. 9. 18. I fell down● before the Lord as at the first forty dayes and forty nights c. The third Fast when he goeth
Lawes which God would give him at Sinai from Exod. 20. to the Law of the silver Trumpets which was the last Num. 10. then came Jetbro and brought Moses wife and children and seeing him toyling in judgement he adviseth him to chuse Judges to ease him which being done ere long the cloud removed and they must flit from Sinai ver. 11. When they are ranked to march Moses desireth Hobab or Jethro his Father in Law to goe along with him which he denyeth but returneth to his owne Country Num. 10. 29 30. 31 32. compared with the last verse of this Chapter Thus lyeth the order of the story Now the reason why it is misplaced is this In the last verse of the preceding Chapter there is a perpetuall curse decreed against Amalek The Lord hath sworne that the Lord will have warre with Amalek from generation to generation Now the Midianites and Amalekites lived so promiscuously together that they were as one people and the Kenites or the family of Jethro dwelt in the midst of them 1 Sam. 15. 6. Therefore that it might be observed that Jethro fell not under that curse of Amalek Moses bringeth him in comming to the Campe of Israel and to God as soone as ever the curse is uttered that every eye might presently observe that Jethro was exempted from it Object But Moses and Israel by this account lay almost a twelve moneth at Sinai before his wife and children came at him and can this be thought that they should be so unnaturall one to another Answer This was Moses his doing not of unnaturalnesse but piety to restraine their comming till his great taske of receiving and giving the Law and building the Tabernacle was over Letters and Vi●its passed betwixt them there is no doubt and they kept at distance thus by consent for a season That letters passed may be collected from vers 6. 7. And Jethro Moses Father in law said unto Moses I Jethro thy Vather in law come to thee And Moses went out to meete his Father in law Jethro said not thus to Moses his face I am come to thee For then why or how upon this tidings could Moses goe forth to meete him when they spake face to face already Nor could this speech be delivered by a messenger for it had beene an improper and senselesse speech of a messenger to say I Jethro come to thee but this Jethro himselfe telleth Moses by letter before he commeth at him whereupon Moses goeth forth to meete him SECT. XXIIII Israels march from Rephidim to Sinai Saint Paul explained 1 Cor. 10. 4. Quest HOw can it be said that they departed from Rephidim and came to Sinai whereas Rephidim and Sinai were all one For every one knoweth that the mountaine whereon the Law was given is called Horeb and Sinai indifferently as Exod. 19. 18. compared with Malach. 4. 4. Now when they were at Rephidim chap. 17. 1. they were at Horeb vers. 2. So that to goe from Rephidim to Sinai is to goe from Horeb to Horeb. Answ. The hill on which the Law was given had indeed two names and as Bellonius saith two tops the one side of it was called Horeb from the rocky drought of it being utterly devoid of water The other side was called Sinai from the bushes and brambles that grew upon it in one of which Moses saw the Lord in a flame of fire if so be it tooke not the name from Sini the sonne of Canaan Gen. 10. Now when Israel lay at Rephidim they lay upon Horeb side and there out of the droughty rocke Moses m●raculously bringeth forth water Their march from Rephidim is at the skirts of the hill from Horeb to Sinai side of the mountaine And in the same sense is Paul to be understood 1 Cor. 10. 4. They dranke of the Rocke that followed them Not that the Rocke stirred and went along with them but that the water which miraculously gushed out of the one side of the hill Horeb ran along with them as they marched at the foot of the hill till they came to the other side of the hill Sinai And so is Moses himselfe to be understood I cast the dust of the golden Calfe into the brooke that descended out of the Mount Deut. 9. 21. Not that the brooke gushed out of the mount on that side on which the Calfe was erected but on the other and at the skirt of the hill came running to that SECT. XXV The Station and Posture of Israel before Sinai Exod. 19. ON the first day of the moneth Sivan which was towards the middle of our May in the yeare of the world 2513. they come from Rephidim to Sinai and pitch in their maine body more especially on the South and South East side of the Mount See Deut. 33. 2. and compare the situation of S●ir in the point of the Compasse In three parts or squadrons did their Campe sit downe before it 1. Next to the hill pitched the Elders or 70. heads of the chiefe families which had gone into Aegypt these are called the house of Jacob Vers. 3. as Gen. 46. 27. 2. Next behind them pitched the people in their maine body consisting of so many hundred thousands these are called the children of Israel Vers. 3. And this distinction is observed Vers. 7. 8. And Moses called the Elders c. And all the people answered 3. On the outside of all lay the mixed multitude or the Aegyptians that had joyned to them and came out with them On the second day of the moneth and of their arrivall there Moses goeth up into the mountaine being called up by the Lord Vers. 3. and when he commeth downe telleth the people the words of the Lord Vers. 5. If yee will heare my voyce indeed and keepe my Covenant yee shall be my peculiar people To which the people even before they know what the Commandements of the Lord would be do promise to obey and hearken not by rash undertaking to performe they knew not what as some have beene bold to taxe them nor yet presuming upon their owne abilitie to keepe the Law as others have concluded upon them but having been trained up from their infancy and instructed in the doctrine of Faith they piously conclude when God commeth to give them a Law and to make a covenant with them that God would not crosse himselfe in the Doctrine of salvation but that the Law that hee would now give them should be a Law conducing and leading to Faith still a Schoolemaster to Christ and not an extinguisher of the doctrine of salvation by him On the third day of the moneth Moses goeth up into the mountaine againe Vers. 9. and is charged to sanctifie the people which accordingly is done on that day and on the fourth and fifth and on the sixth day in the morning the ten Commandements are given SECT. XXVI The Iewes Tenet concerning the Law Talm. in Maccoth Rab. Abhuhahh Ner. 1. THe whole Law say they was given