Exodus 4

Exodus 4:1

THey will not beleeve] By the speech of Stephen, Acts 7:25. (it seemeth) he was too credulous of the peoples apprehension, and of their assent to his successefull undertaking of their deliverance, for he supposed they would take his killing of the Egyptian for a signe that by his hand God would rescue them from Egyptian, rigour; and now (on the contrary part) he is too diffident: It may be, he might mistrust his Countreymen (the Hebrews) by the experience of his owne feares, and doubts: otherwise, he might have beene confident, (having Gods promise for it) not onely for their deliverance by him, but for their obedience to him, and beliefe of him, at least for the Elders of Israel, Chap. 3. 18.

Exodus 4:2

a rod] The question is, What is this in thine hand? in Hebrew Maze: the answer, is a rod, Heb. matte: where is noted by some Hebrew Criticks a Paranomasie, or allusion to the similitude of the words, in symphonie, or likenesse of sound: the like is observed in Noahs blessing of Japhet, Genesis 9:27. and Jacobs blessing of Dan, Genesis 49:16. And as in Hebrew, so in Greek, Romans 1:29,31.

Exodus 4:3

it became a serpent] (So Exod. 7. 9, 10.) To change one creature into another, (not in appearance onely, but indeed,) requires a divine Power, and is a divine proof of any thing, to which is set such a miraculous seale: and therefore the devils argument was good, (though his meaning were naught) when he would conclude, our Saviour to be the Sonne of God, by changing stones into bread, Matthew 4:3. The greater the change is, the more evidence of a divine Power appearing in it. See the Annot. on Chap. 7. vers. 10.

Exodus 4:4

and it became a rod] The rd, and serpent, might signifie the different condition of the Israelites, and Egyptians: a rod to correct those as children, a serpent to sting, and kill these as enemies: In this change, Moses his faith overcometh his feare: and by faith the greatest evils change their natures, and become not serpents to kill, but rods, or staves (as Psalms 23:4.) to comfort, and support. Or the rod and serpent may note the different condition of the Israelites onely, as first, under Josephs rod of government: secondly, under Egypts Scorpion of persecution, which was the rod converted to a serpent: thirdly, that serpent turned into a rod againe, might intimate their state and condition under the government of Moses.

take it by the taile] Some curiously note, that he was bidden to take the serpent by the Taile, not by the head: because that part was reserved to be bruised by Moses his Master, Genesis 3:15. became a rod] The serpent being the embleme, or figure of the devill, this power over the rod and serpent by alternate change is thought (by some) to typifie the prevailing of Christ over the devill, in the working of wonders, by changing the nature of the creatures, as well as otherwise.

Exodus 4:5

That they may beleeve] This miraculous power was not to be shewed, for ostentation, or vaine glory, but for confirmation of the faith of the Hebrews, touching Moses his calling and doctrine, and touching their deliverance from bondage by his mediation, divine and miraculous operations concurring with it.

Exodus 4:6

leprous as snow] (So Numbers 12:10.) That is, white as snow. By that Moses might be humbled, and the leprosie of his hand might be a preservative to his heart against the sinne of pride: and so he might the better beware of ascribing any of those miraculous operations to his owne handy worke, which were to be effected onely by the finger of God.

Exodus 4:7

turned againe] Herein the power of God appeares, in that disease and soundnesse come and goe, at the turning of an hand, by his command: and therein it is very observable, that the same act produceth such contrary effects, and in the very same place; as to put the hand into a cleane and whole bosomes and to take it out leprous; and to put a leprous hand into it againe, and to bring it out whole, and to leave no leprosie behind, was many wayes miraculous: Whereby we must learne to submit our selves wholly to him, in what he commands, and to put our whole confidence in him, (for whatsoever he foretels, or promiseth unto us) as also, for the cure of diseases that come upon us, to addresse our selves to him by prayer, who with meanes, or without meanes, with small meanes, as well as with great, yea against meanes, is able to effect, what pleaseth him. See Matthew 8:3. and Matthew 10:8. & Luke 5:13. Matthew 8:15. and Matthew 19:2.

Exodus 4:8

voyce of the first signe] The signe is said to have a voyce, because it (as it were) speakes that to the eye, which words doe to the eare: and (on the contrary) sometimes that which is plainly and fully declared to the eare is represented, as if it were acted, and exhibited to the eye, Galatians 3:1.

Exodus 4:9

river] That is, Nilus: for though God speake this to Moses in the wildernesse, (as he did concerning the rod and serpent, and putting his hand into his bosome) yet this of turning the water of the river into bloud, was reserved for the land of Egypt, and not put in execution untill Moses came thither.

shall be] The words (in the Hebrew phrase) are doubled, shall be and shall be, noting both earnestnesse in asseveration, and assurance of execution.

become bloud] They thirsted after the bloud of little infants, drowning them in the River, and their sinne is shewed them in the same colour, and punished in that wherein they had offended: Gods judgements are not onely just and equitable, but fit and sutable to the fault of the offenders, Judges 1:7.

Exodus 4:10

I am not eloquent] Heb. I am not a man of words. After so many signes, he yet makes excuses, that he may shunne the service: wherein humane frailtie bewrayes it selfe, which by such assuring evidence of saying and doing (as he had heard and seene) was not yet sufficiently confirmed. How weake is the faith of the strongest? how reluctant is humane reason to divine commands? if God doe not worke his owne will in us, and obey (by his grace in us) as well as command by his authoritie over us.

Exodus 4:12

I will be with thy mouth] Notwithstanding the former impediments, God could make him fluent and eloquent: howsoever he gave power to his speech, so that he was mightie in words, as well as in deeds Acts 7:22.

Exodus 4:16

In stead of God] The Hebrew word is Elohim, which is attributed to God and to rulers also, as Exodus 22:28. and therefore the meaning may be that, though Aaron were the chiefe Orator, (as Paul was, Acts 14:12.) yet Moses was to be the chiefe Governour: or if he were called God, in a religious rather then in a civill notion, the meaning may be, that Moses shall instruct him in divine matters: for though Aaron were a Priest, Moses was so also, Psalms 99:6. and somewhat more then Aaron, viz. not only a Commander in chiefe, but a familiar Favourite of God, more then Aaron was: Exodus 33:11. and Numbers 12:8. But especially Moses was to be as a God to Aaron, in telling him (from God) what he was to say to others in his Name. vers. 28. 30.

Exodus 4:18

Let me goe I pray thee] In this condescending so low, as to aske leave of his father in law to visit his brethren in Egypt, (after so high and divine acceptation) Moses sheweth an example of great modesty and humilitie: his familiaritie with God did not puffe him up to contempt of men, especially of such, as (by a subordinate relation) he was obliged to reverence: yet this mannerly respect to man, did not abate of his obedience to God, nor did he thinke his father in law would disswade him from what he desired, or if he did, no doubt he was resolved to obey God, rather then man, See Acts 5:29.

to see whether] He mentioneth nothing but a visit: it may be he was charged not to reveale his Commission from God, untill he came to the place, where he was to put it in practise: if so, it was his pietie to conceale it: if not so, his prudence, lest his father in law (by proposing difficulties, if not impossibilities, in the undertaking, and dangers in attempting) should endeavour to bring him back, to his former diffidence, and indisposition to the service, and so make him, if not wholly to desert it, yet more faintly, or lesse cheerfully, to goe on with it, by reason of doubts, and perils before him, and discontent left behind him, with his dissenting and disswading father in law.

whether they be] He pleadeth a reason of common charitie, and forbeareth the reasons of divinitie, to wit, the revelation from God: an argument of his prudence, modesty, and humilitie: for if he had not been prudent, he could not have kept in such miraculous secrets; and if he had not been modest, and humble, he would have made mention of them with jollity and glory. See Esther 5:12.

Exodus 4:19

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

which sought thy life] In the deliverance of the Israelite from Egyptian bondage, Moses was a Type of Christ, and therefore his deliverance and safetie, and our Saviours, both are set down in the like phrase. Matthew 2:20.

Exodus 4:20

tooke his wife and, &c.] But finding incumbrance by their company, he sent them back: for they met him (with Jethro) in the wildernesse. Exodus 18:5.

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

Exodus 4:21

I will harden] By withdrawing or withholding grace from him, (as by withholding or withdrawing light, he causeth darknesse) and permitting Satan to worke upon him, and to excite and spurre on his corrupt nature to all manner of contradiction and contumacie against God: and herein (viz. in respect of nature and grace) it was with him, as with a Greyhound held in by a slip or collar when an Hare is in sight, for (if that be let loose) he runneth violently at the Hare, (according to the disposition which is naturally in him) and not put into him by him that first held him in, and after let him loose, but is thereupon discovered by leaving him at libertie, to exercise his antipathie on that creature. The grace of God is like that restraining slip or collar, which if it be taken away, mans naughty nature breaks loose into all manner of excesse, to which he is naturally inclined, or Satanically tempted. If it be said that the not hindring sinne maketh a guilt of sinne, as Neh. 13. 15, 16, 17. and therefore that Florinus (though branded for an heretick by the ancients) was in the right, when he held, that God was the author of sinne, it will not follow: for though it be true in men, that they are bound to hinder it all they can: it is not so in God, for he is bound to none, and therefore is free to bestow or withhold his grace, as he pleaseth: and (when the devill and wicked men have done their worst) he knoweth how to make the best of any evill act, and to turne even a great evill into an occasion of great good, as the passion of Christ to the preservation of Christians, Esa. 53. 3, 4, 5, 6, 7. Rom. 5. 9, 10. Eph. 5. 25, 26, 27.

Exodus 4:22

Israel is my sonne] By Israel is meant the posterite of Jacob, (who was also called Israel) Genesis 32:28. and here is his off-spring named, not only Gods Son, (a title of favour) but his first-borne, a relation of honour: because he made the first choice of that people before any other, and as first-born, the people so called have so much both benevolence, and preeminence (above all other nations) that God will not suffer them to remain slaves: for as the first-born were consecrated to God, (as his peculiar portion) so were the children of Israel accepted for his, as a peculiar treasure, above all people, Ex. 19. 5. and of them was to come (according to the flesh) the first borne of every creature: so our Saviour is called, Col. 1. 15. because he was before any creature, (in respect of his eternall generation) and the first borne of the dead, vers. 18. of the same Chapter, because his resurrection in vertue though not in time was before all others.

Exodus 4:23

the first borne] See the Annotat. precedent.

Exodus 4:24

sought to kill him] Or, would have killed him that is, made shew, or offered to kill him, the cause whereof (as some conceive) was his distrust, manifested before in his aversion from the service, (whereto God called him) and so many excuses, as he made to shift it off, which distrust he carryed with him, on the way: and for that he was met withall, in a minatory manner, it may be as Balaam by the Angel, with a drawn sword, as Numbers 22:31. But the more received reason of Moses deadly danger (at this time and in this place) is that he undertooke this Ambassie to the Egyptians, before he had performed, what belonged to a true Israelite, which was to circumcise his child: for having two, it appears, that one of them (at least) was yet uncircumcised; the omission of which ordinance, but especially the contempt of it, (when God required it) was a capitall crime, Genesis 17:14. and though it seeme there to be threatned to the uncircumcised infant (who may be cut off in this life, as a punishment or chastisement to his parnts) yet the greatest danger both of sinne, and punishment befalleth those, who should circumcise their children, and do not: and therefore here we read, that the father, rather then the child is threatned with death.

Exodus 4:25

a bloudy husband] Moses having married a Midianitish woman, (not wonted to such a severe Sacrament, as some suppose) and she being a fond mother, as well as a shrewd wife, caused the delay in administration of circumcision; which was so dangerous to her husband: and indeed it was such an harsh welcome of little infants into the world, that it would never have beene received, if Divine Authoritie had not appeared, in the proposall of it: but yet there is cause to conceive, that Zipporah was no stranger to circumcision: for she was a Midianite, and therefore descended from Abraham, by Ktuah; and the seed of Abraham (by whom soever) were circumcised; yet as Ishmael was circumcised, not at eight dayes old, but at the thirteenth yeare of his age, so some of his posteritie circumcised not their children in their infancie, but forbore to doe it untill they attained more yeares and growth, and strength: and to such a circumcision Zipporah might be accustomed, and yet might not bring her heart to consent to circumcise it so young as Gods Ordinance required, Genesis 17:12. and so she might call Moses a bloudy husband, because her marriage with him engaged her child to be circumcised; especially at this time, when she was weake (being, as some ake it but newly delivered) as well as her child. The word Chatan (rendred husband) signifieth a Spouse, or Bridegroome, a sonne in law, or kinsman: a Spouse or Bridegroome, in respect of the Bride; a sonne in law in relation to Parents, (when they are married) and a kinsman to his wives kindred; and by a Metaphor the circumcised child is called Chatan, or Spouse, because (by circumcision) the child is entred into covenant, and thereby, as it were, espoused to God. And some adde further that (in the use of circumcision) these words were solemnly pronounced, Thou art a Spouse of blouds unto me: therefore in the Originall the word is of the Plurall number, as in the next Note.

Exodus 4:26

Because of the circumcision] Heb. Circumcisions. Belike she remembers (with a fresh displeasure) the circumcision of her former sonne, and putteth both together in the Plurall Number.

So he let him go] That is, the Lord, or the Angel of the Lord, that threatned him, let him goe, with a threat, without any hurt. Some conceive it of Moses letting Zipporah goe backe o her Countrey, Exodus 18:2.

Exodus 4:27

and kissed him] See Annot. on Genesis 29:11.

Exodus 4:30

and did the signes] Or he did the signes, that is, not Aaron, but Moses: or if any wonder were done by the Ministery of Aaron, it was usually by the command, or appointment of Moses.

Exodus 4:31

They bowed their heads and worshipped] The joyfull tydings of their deliverance was entertained with humilitie, (whereof their lowly gesture was a signe: as Genesis 17:3.) and this humilitie is seasonable not in times of affliction or calamitie onely, but when the Lord conferreth his favours in greatest measure. See Deut. 8. vers. 14.