Exodus 3

Exodus 3:1

KEpt the flock] Moses (from his childhood) had been the flock] Moses (from his childhood) had been a Courtier about fourty yeares, and now he cometh downe to the condition of a shepheard, and continueth in it fourty yeares more; and for a third fourtie yeares, he had a more honorable, and lesse quiet condition, being a politique Pastour and Governour of the nation of the Israelites.

of Jethro] See Annotations on Chap. 2. vers. 16. and Annotations on vers. 18.

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

backside of the desart] Proceeding further and further, in the desart, to find out fresh pastures for his flocks: the Hebrew Scholiast thinks the name of the place to be the further desart.

mountaine of God] Which was not so called, untill God made especiall choyce of it, for the publication of his law, Exodus 19:11. from that it was called the mountaine of God: and it was named also Sanai, from the store of Bramble bushes in that place, for Seneh, in Hebrew, is such a Bush: it was called likewise Horeb, from the drynesse, and solitude of the place; yet might this hill like Pernassus have two ops, the one called Sinai, the other Horeb.

Exodus 3:2

the Angel of the LORD] As Genesis 48:16. Judg. 6. 12. Acts 7:30. This is not a created Angel, but the Angel of the Covenant, Exod. 23. vers. 20, 21, 22. (to wit, Christ) who is not onely the Angel of the Lord, but the Lord of Angels, Heb. 1. 6, 7. and (by apposition) the Lord the Angel, or the Angel the Lord; for he is called God, vers. 4. 6. 13. Jehovah, vers. 7.

appeared to him] As some conceive in an humane shape, as a preludium or fore-shewing of his Incarnation in time to come: but the Text saith, (in the next words) it was in a flame of fire.

in a flame of fire] A representation of glory, and terrour, to make him awfully apprehensive of the divine Majestie, and (withall) as well to erect him, with confidence, as to humble him, with reverence.

bush not consumed] The word Seneh signifieth a dry bush; the more strange that it was not consumed, since God is a consuming fire, Hebrews 12:29. but that is to the wicked, who are compared to briars and thornes, Isaiah 9:18. to such his indignation is a devouring fire, an everlasting burning, Isaiah 33:14. But this bush signifieth the Church, and therefore though it seeme all on fire, either by reason of the divine presence, or humane persecutions, it is so preserved by God, that it is not consumed. See Isaiah 43:2. & Daniel 3:27.

Exodus 3:4

And when the Lord saw] He is called an Angel, ver. 2. here Jehovah, and the Angel (who is Jehovah) is Christ, called the Angel of the Covenant. See the first Annot. on vers. 2.

Moses, Moses] The doubling of Moses his name importeth not onely favour, but familiaritie, and an affectionate mind to the matter in hand, as Luke 22:31.

Exodus 3:5

put off thy shooes] So Joshua 5:15. Acts 7:33. The shooes (being next the earth) are usually most foule, as the foot of such as goe barefoot, and therefore by putting off the shooes, and washing of the feet, is signified the puritie which is required in our approaches to God. See Hebrews 10:22. John 13:10.

holy ground] Because of Gods presence & in relation to it, not by any inherent holinesse, whereof the place is not capable, nor any permanent holinesse, when the presence is withdrawne.

Exodus 3:6

afraid to look up] Ever since our first parents were rebels against, and runaways from their Maker, the most religious of their race have been affected with fear of the glorious presence of God: for this see Hebrews 12:21. Dan. 10. 7, 8. Matthew 17:6. Revelation 1:17.

Exodus 3:7

I have surely seene] Heb. seeing I have seene. 1 Samuel 9:16. See the Annot. on Chap. 2. of Exod. vers. 23.

I know] See Annot. on Chap. 2. vers. 25.

Exodus 3:8

came downe] See the Annot. on Genesis 18:21.

and a large] Judea containeth in length, from Dan to Beersheba, but 160. miles: in breadth, from Joppa to Bethlem, but 46. miles: yet it is called large to them, in comparison of Goshen, where they then dwelt, or in regard of the plentifull increase, which it afforded, to support and nourish the Inhabitants.

floweth with milke and honey] That is, abounding with all things serving for necessitie and delight. So Exodus 3:17.

the Canaanites, and the Hittites, &c.] Sometimes the Inhabitants of the Land of Canaan, are signified under one name, as the name of Canaanites, or Amorites, or Hittites, here they come under 6. appellations. Deuteronomy 7:1. we find 7. named, yea sometimes their distinction ariseth to tenne severall denominations, as Genesis 15. vers. 19, 20, 21. and yet that enumeration and Nomenclature seemes to be imperfect, because the Hivites are not numbred among them: the reason hereof may be, because some names are more generall, some more particular, some more, some lesse eminent, some observable on one occasion, some on another: as the people of Israel are sometimes noted, by their common Name, Israelites, as the sonnes of Jacob or Israel; somtimes by the distinct names of their severall Tribes; sometimes one name of eminence compriseth the rest, as the Jewes have their name from Judah, the Prince of the Tribes.

Exodus 3:9

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

Exodus 3:11

Who am I] He apprehendeth first the meannesse of his owne person, (a banished man, and a countrey shepheard) and then no doubt the greatnesse of the person with whom he should have to doe, the prejudice he had against him in particular, and the difficultie of the service, to deliver an oppressed people from so potent and malignant Tyrannie: and so he would faine be excused the undertaking thereof.

Exodus 3:12

Certainly I will be with thee] So that thou needest not to fear either thine own Feeblenesse, or the Power of them, against whom I send thee.

this shall be a token unto thee, &c.] Tokens and signes, given for assurance, doe usually goe before the thing whereof they are signes, or tokens, as Judg. 6. 37. 39. or are concomitant with them, as Luke 2:12. but here Moses having seene a miraculous signe of Gods especiall presence, and God having spoken unto him, and assuredly promised his presence with him, he had evidence & confirmation enough for the undertaking of his charge, but now he would have him to inlarge and stretch out his faith (beyond the assurance of his commission, and the good successe of it, in the deliverance of the people) to that, which was a consequent upon it, and did (in reason) presuppose it: to wit, the gratefull memorie of their deliverance, when God would appeare to him againe, and the people with him, at the Mountaine where then he was: and it would be meet for him, (at his returne) to have an especiall Memorandum, that the Lord was with him still, for his incouragement to undergoe the further conduct of his people to the Land of Canaan: and (in the meane time) he was pleased to give him full assurance of his powerfull presence with him, and assistance to him, by many precedent signes, and tokens, precedent to his contestation with the Tyrant, which had their place, before this service (now foretold) and favour promised, come to passe and thereof he giveth him (as a present earnest of more miracles to come) not onely this vision of the burning, but not burned bush, but other miraculous experiments; whereof see Chap. 4. vers. 3, 4.

Exodus 3:13

What is his Name] Moses an Ambassadour from God, desires particular direction from him, touching what he must say unto the people: for Ambassadours are not to speake their owne words, but his that sends them: and God being called by many names, it was of some moment, by what Name he would now be mentioned unto them, especially, since many of his names were abused, by application to Idols: To this purpose some observe that when God judgeth he is called Elohim; when he warreth, Sabaoth, Lord of hosts; when he professeth mercy, Jehovah, Exod. 346. Howsoever, Moses (doubtlesse) had good reason (though it be not apparent in the Text) why he moved that question, and God by his answer sheweth his allowance of it.

Exodus 3:14

I am that I am] Or, I will be that I will be. For (in the Hebrew) the Future Tense is often put for the Present: the word importeth an eternall being, according to the expression of the Apostle, Hebrews 13:8. Revelation 16:5. an incomprehensible being, and Independent being, on which yet, all other things doe depend, both for beginning, and continuance: and (withall) a constant performing of his promise, having both unresistible power, and immutable will to make good his word.

Exodus 3:15

The Lord God] In the Originall the word is Jehovah, the same in sense with the name Ehich, in the former verse, but more in use then it, and better knowne; and so by two names the impression was to be made the stronger, that their faith might be more firme for beliefe of his promises.

Exodus 3:18

sacrifice] Because Egypt was full of Idolatry, God would appoint them a place, where they should serve him purely, without mixture with Idolaters, safely, without danger from Idolaters, to whom their sacrifices were such an abomination, that to offer them before their eyes, would provoke them to stone them: Exodus 8:26.

Exodus 3:19

not by a mighty hand] Or, but by a strong hand. Exodus 6:1. & Exodus 13:3. Psalms 136:12. Wherein is no contradiction: for though God had done many miracles, which could not be done but by a mighty, yea an Almighty hand, yet the stubborne Tyrant would not yeeld, but by a very strong hand, so farre stronger then his owne, that he could have no hope to prevaile by strugling against it: by such an hand at last he let them goe, because (against it) he could not hold them any longer. And by the same hand he could have wrought their deliverance sooner, but that his long contesting with the contumacie of the Tyrant, made much for the manifestation of his Power, in multiplicitie of miracles; of his Justice, in varietie of Judgements, upon the Egyptians; and of his mercy and faithfulnesse to his people, in their so strange redemption from such intolerable bondage.

Exodus 3:21

favour not goe emptie] See Annot. on Chap. 12. vers. 36. Chap. 11. vers. 3. Genesis 15:14. Psalms 106:46. Proverbs 16:7.

Exodus 3:22

every woman shall borrow jewels of silver, &c.] This sheweth, that (though Goshen were principally possessed by the Hebrews, yet) there were Egyptians among them, as among the other Egyptians, there were some Hebrews: as is plaine by the story of the Passeover, Chap. 12. And these things they borrowed, or asked, (for the word doth not necessarily signifie borrowing) might be either a reward or wages for their former service, (as Genesis 31:9.) or a mulct, or spoile of their Enemies, (raising an unjust warre against them: which might also serve for provision of precious materialls, for the ordering of the Tabernacle) Of this example some make very ill use: But it must not be a president for the like practise, but in the same case, and upon the same warrant, which were both extraordinary; and therefore this act of the Israelites must not be taken for a patterne in after-times. Which is to be noted, against the injustice of the Anabaptists, who pretending a right to every mans estate (especially if they take them to be wicked, and out of Christ) by vertue of the Apostles speech, 1 Cor. 3. 22, 23. take upon them, (without either asking, or borrowing, or buying,) to take from them, what they please: wherein they lay a ground for the greatest injustice that may be, even to the confusion and ruine of all Common-weales: for which they can have no faire or probable pretence out of Scripture, but very much against it. And for that distinction they make, of the godly, and the wicked, though there be great difference betwixt them, in Religious, there is not the like in Civill respects: for as (the Wise man observeth, No man knoweth love or hatred (1: of God) by these things, Ecclesiastes 9:1. for (as touching temporall things, as it followeth in the next verse) all things come alike to all, to the righteous and to the wicked to the cleane and to the uncleane; to him that sacrificeth, and to him that sacrificeth vos; to him that sweareth, as to him that feareth an oath: and even of those, that belong to the Covenant of election, some may seem for a time to be reprobates, and contrariwise; (as it was with Paul and Judas) so that had they lived together, Judas (who was a thiefe, as our Saviour called him, John 12:6.) should by their doctrine have had a right to rob and spoyle Paul of all he had. But their opinion and practise is yet more pernicious: for from this libertie (which the Anabaptists usurpe over other mens estates) they proceed to deprive the owners of them of their lives, thinking them unworthy to live upon the earth, as the enemies of Paul censured him, Acts 22:22. Of the Injustice and crueltie of this Anabaptisticall spirit, much is written by divers Protestant Writers, especially by Bullinger and Sleydan, 50: 5. & 10. of his Commentaries; which if it were well considered, would awaken and quicken our spirits, for discovery of them, and for caution against them.