So Dagon fell once and again before the ark early in the morning; so after the disciples had toiled all night and caught nothing, yet in the morning Christ came to them, and they had a great draught of fishes; so Christ rose from the dead early in the morning. It is said concerning God's church, that "weeping may continue for a night, but joy will come in the morning."
The children of Israel were all night pursued by their enemies at the Red sea; in the night they were in the sea, in a great and terrible east wind, but in the morning watch the Lord looked through the pillar of cloud and fire, and troubled the hosts of the Egyptians; and in the morning the children of Israel came up out of the sea, and the host of the Egyptians was destroyed, and the children of Israel rejoiced and sang. Jacob, after wrestling with the angel in the night, obtained the blessing in the morning. "He that ruleth over men shall be as the light of the morning, when the sun riseth, even a morning without clouds: and as the tender grass springing out of the earth by clear shining after rain." 2 Sam. xxiii. 4. Psalm xlix. 14. "The upright shall have dominion over them in the morning, and their beauty shall consume in the grave from their dwelling. In the morning, when the Sun of righteousness shall rise with healing in his wings, the day comes that shall burn as an oven, (as that day burnt in which Lot entered into Zoar,) and all the proud, yea, all that do wickedly, shall be stubble, and the righteous shall tread down the wicked, and they shall be as ashes under the soles of their feet." Mal. iv. at the beginning. The church in the 59th Psalm, after expressing her great troubles from her enemies, and declaring how God should destroy them, says, verse 16. "But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning, for thou hast been my defence and refuge in the day of my trouble." So likewise the church, in speaking of her troubles, in Psalm cxliii. 8. "Cause me to hear thy loving-kindness in the morning, for in thee do I trust; cause me to know the way wherein I should walk, for I lift up my soul unto thee." It is said of the church, Psalm xlvi. 5. "God is in the midst of her, she shall not be moved; God shall help her, and that right early." And then in the 8th verse., it is said, "Come, behold the works of the Lord, what desolations he hath made in the earth." Hosea vi. 1, 2, 3. "Come, and let us return unto the Lord, for he hath torn, and he will heal us; he hath smitten, and he will bind up. After two days will he revive us; in the third day he will raise us up, and we shall live in his sight. Then shall we know if we follow on to know the Lord: his going forth is prepared as the morning, and he shall come unto us as the rain, as the latter rain and the former rain unto the earth."
Gen. xix. 24, 25, 26, 27, 28. Concerning the destruction of Sodom and the parts adjacent. The very ground of that region, great part of it, seems to have been burnt up. For it was in great measure made up of bitumen, or what the Scripture calls slime, Gen. xiv. 10. "And the vale of Siddim was full of slime pits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain." And because of the abundance of bitumen in the lake of Sodom, it was called of old, and is still called, Lacus Asphaltites. It is full of bitumen, which at certain seasons boils up from the bottom in bubbles like hot water. This bitumen is a very combustible matter. It is in some places liquid, and in others firm; and not only lies near the surface of the earth, but lies sometimes very deep, and it is dug out of the bowels of it. So that the streams of fire that came from heaven set the very ground on fire; and therefore it is here, in the 28th verse., that Lot looked towards Sodom and Gomorrah, and towards all the land of the plain, and beheld, and lo, the smoke of the country went up as the smoke of a furnace. So that the country burning was a very lively representation of the general conflagration; and by the melting of the bituminous ground in many places was probably a burning lake, and so was a lively image of hell, which is often called the lake of fire, and the lake that burns with fire and brimstone. Note, that bitumen is a sulphurous substance, (see Bailey's Dictionary,) and therefore is fitly compared to hell fire in Scripture, Jude. 7th ver. "Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire." There seems to be an evident allusion to the manner of the destruction of this country in Isa. xxxix. 9, 10. "And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day: the smoke thereof shall go up forever; from generation to generation it shall lie waste; none shall pass through it for ever and ever." Deut. xxix. 23. "And the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom and Gomorrah, Admah and Zeboim, which the Lord overthrew in his anger, and in his wrath;" where we are expressly taught that the very ground of this country was burnt. The ground burning up sunk the land, and made this valley deeper, so that after that the waters of Jordan perpetually overflowed it; and besides, there was probably an earthquake at the same time, by which the ground subsided, as the tradition of the heathen was. It is probable that the same time as the meteors of their air were inflamed, the bitumen and other combustible matter that was in the bowels of their earth was also enkindled, or the fire that was first kindled on the top of the ground might run down in the bituminous and sulphurous veins deep into the earth, and being there pent up, might cause earthquakes, after those cities and inhabitants were all consumed, which might make the country to sink, and turn it into a bituminous and exceeding salt lake. The ground there was doubtless very likely to sink by an earthquake, being hollow, as it is evident it is still, in that since the surface of the earth hath been broken to let down the water at the river Jordan and other streams, there is no outlet out of the lake above-ground, but they have a secret passage under the earth. The bitumen there is mixed with abundance of nitre and salt, which by their repugnant quality might cause a more violent struggle in the fire that burnt down into the caverns of the earth to cause an earthquake. See many of these things in Complete Body of Divinity, p. 351,352.
Gen. xix. 26., Concerning Lot's wife. Revelation Examined with Candour. "The unreasonable delay of Lot's wife was without question occasioned by her solicitude for her children, which she left behind her. The story of Niobe weeping for her children, and being stiffened into stone with grief, is doubtless founded upon this history. Possibly, too, the fable of Orpheus being permitted to redeem his wife from hell, and losing her afterwards by looking unseasonably back, contrary to the. express command given him, and then through grief deserting the society of mankind and dwelling in deserts, might be derived from some obscure tradition of this history. Sodom was now the liveliest emblem of hell that can be imagined. It was granted to Lot by a peculiar privilege to deliver his wife thence. He was expressly commanded, Gen. xix. 17. "Look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed." By her looking back, contrary to this command, his wife was lost; after which he quits the city, and dwells alone in the mountains. Here are all the main circumstances of the fable, and the poets had nothing to do but to vary and embellish as they liked best.
But his wife looked back from behind her, and she became a pillar of salt. What happened to Lot's wife when she looked back as she was flying out of Sodom, is typical of what commonly happens to men that are guilty of backsliding when they have begun to seek deliverance out of a state of sin and misery, and an escape from the wrath to come. The woman was there stiffened into a hard substance; which signifies the tendency that backsliding has to harden the heart. She became a senseless statue; which signifies the senselessness which persons bring on them by backsliding. There she was fixed, and never got any further; which typifies the tendency that backsliding has to hinder persons from ever escaping eternal wrath.
Gen. xxi. 10, 11. "Wherefore she said unto Abraham, Cast out this bond-woman and her son; for the son of this bond-woman shall not be heir with my son, even with Isaac." The son of the bond-woman is men's own righteousness; which is the son of the first covenant, given at mount Sinai, which is Hagar; and Isaac, the son of the free-woman, is Christ, as applied to the soul by faith: he is the child of promise, and the son of the free-woman: at least this is part of the signification. It is Sarah, the mother of Isaac, that urges the casting out of the bond-woman; so it is the church in its ministry and ordinances, which is the mother of Christ in the souls of believers, that urges the casting out our own legal righteousness. It is Christ that is the heir of the blessings of the covenant; it is by his merits only that we have a right or title to those blessings; we must cast out our own righteousness, and not have any manner of regard to that, as though that had a right, or as though a right came by that. ["And the thing was very grievous in Abraham's sight, because of his son."] This signifies how very hard and grievous it seems to persons wholly to cast out their own righteousness, the son of the legal covenant from mount Sinai, because they are our own works, our own offspring, that are dear to us, as Ishmael was to his father Abraham.
Gen. xxi. 8. "And Abraham made a great feast the same day that Isaac was weaned." This typifies the weaning of the church from its milk of carnal ordinances, ceremonies, and shadows, and beggarly elements. Upon the coming of Christ, the church under the Old Testament is represented as being in its minority; and the apostle tells us that babes must be fed with milk, and not strong meat. Christ therefore dealt with his disciples just as a tender mother does with her child, when she would wean it from the breast. There was a great feast provided, which represents the glorious gospel feast provided for souls when the legal dispensation ceased by the coming of Christ. It may also signify the weaning of souls from the enjoyments of the world at conversion, and the spiritual feast which they find instead of them.
Gen. xxii. Concerning Abraham's offering up his son Isaac. God's command to Abraham to offer up his son Isaac, considered with all its circumstances, was an exceeding great trial. Abraham had left his own country and his father's house, and all that was dear to him, and followed God, not knowing whither he went. First, he left Ur of the Chaldees with his father. This was a great trial, but this was not enough. After this he was required also to leave Haran and his father's house there, after he had been there settled in hopes of a blessing which God encouraged him that he would give him in a posterity. When he came there he found a famine in the land, and was forced to fly the country and go down into Egypt for sustenance; and God appeared unto him time after time, promising great things concerning his posterity. Abraham waited a long time, and saw no appearance of the fulfilment of the promise, for his wife continued barren, and he made his complaint of it to God. God then renewed and very solemnly confirmed his promise; but did not tell him that it should be a child by his wife, and therefore after he had waited some time longer, he went in to his maid; but God rejected her son, and he waited thirteen years longer, till he was an hundred years old, before he obtained the son promised; and then God gave him but one, without any hopes of his having any other. After this, at God's command, he cast out his son Ishmael, though it was exceedingly grievous to him, on encouragement of great blessings in Isaac and his posterity. And now, at last, God commands him to take him and offer him up for a burnt-offering. He does not merely call to see him die, though that would have been a great trial under such circumstances; but he is to cut his throat with his own hands, and when he has done so, to burn his flesh on the altar, an offering to God to that God that carnal reason would have said had dealt so ill with him, after he had lived long enough to get fast hold of his affections; after he was weaned from Ishmael, and had set all his heart on Isaac; and after there began to be a most hopeful prospect of God's fulfilling his promises concerning him. And God gave him no reason for it. When Ishmael was to be cast out, the reason assigned was, that in Isaac his seed should be called. But now, in seeming inconsistency with that reason, Isaac must die, and Abraham must kill him; and neither one nor the other must know why, nor wherefore; and, as Mr. Henry observes, how would he ever look Sarah in the face again? with what face could he return to her and his family, with the blood of Isaac sprinkled on his garments? "Surely a bloody husband hast thou been to me," would Sarah say to him, as Zipporah said to Moses, Exod. iv. 25, 26.
Gen. xxii. 8. "My son, God will provide a lamb for a burnt-offering." This was fulfilled in Christ.
Gen. xxiii. Concerning Abraham's buying, in Canaan, the possession of a burying-place. Canaan is the land that God made over to Abraham by covenant; and yet he gave him none inheritance in it to live upon, as Stephen observes; no, not so much as to set his foot on, Acts vii. 5. But the first possession he had in it was the possession of a burying-place, or a possession for him to be in after he and his were dead; which signifies this, that the heavenly Canaan, the land of promise, the rest that remains for the people of God, is a land for them to possess, and abide and rest in, after they are dead: they do not enter upon the possession of it, until after they are dead, and then they are gathered to their possession in Canaan. Therefore it was so ordered that Jacob and Joseph so much insisted on it to be buried in that land.
Gen. xxiv. 15. Rebekah, and Rachel, and Zipporah, Moses's wife, those types of the church, all found their husbands, who were types of Christ, when coming out to fountains to draw water; which typifies this, that Christ is found by believers in a way of the use of the means of grace. The woman of Samaria found Christ when coming to draw water.
Gen. xxv. 22. "And the children struggled together in the womb." I believe this had reference to the spiritual war that is in the soul of the believer, Christ's spouse, between the flesh and spirit: the flesh lusteth against the spirit, and the spirit against the flesh, and these two are contrary one to another.
Gen. xxvii. 29. "Let the people serve thee, and nations bow down to thee; be lord over thy brethren, and let thy mother's sons bow down to thee. Cursed be every one that curseth thee, and blessed be he that blesseth thee." Hence we learn that the prophets themselves may not understand their prophecies, for Jacob thought that this should be accomplished of Esau.
Gen. xxvii. 18, 19. "And Jacob rose up early in the morning, and took the stone that he had put for his pillow, and set it up for a pillar, and poured oil upon the top of it, and he called the name of that place Bethel," &c. So, chap. xxxi. 13, 45. and xxxv. 14. From hence the heathen Bætylia, mentioned by Philo Biblius out of Sanchoniathon. The god Uranus excogitated Bætylia, having fashioned them into living stones. Bochart conceives that Sanchoniathon, instead of living stones, wrote anointed stones, D'rj (from the radix tw, Shuph, which, among the Syrians, signifies to anoint) which Philo Biblius read?????; whence he changed anointed, into living stones. So Damascius tells us, I saw a Boetylus moved in the air. The Phoenicians, imitating Jacob at Bethel, first worshipped the very stone which the patriarch anointed. So Scaliger, in Euseb. tells us that "the Jews relate so much, that although that Cippus, or stone, was at first beloved of God, in the times of the patriarchs, yet afterwards he hated it, because the Canaanites turned it into an idol." Neither did the Phoenicians worship only this stone at Bethel; but also, in imitation of this rite, erected several other Boetylia, on the like occasion as Jacob erected his pillar of stone as a memorial of God's apparition to him. So in like manner both the Phoenicians and the Grecians, upon some imaginary apparition of some god, (or dust, rather,) would erect their Boetylia, or pillars, in commemoration of such an apparition. So Photius, out of Damascius, tells us that near Heliopolis, in Syria, Asclepiades ascended the mountain Libanus, and saw many Boetylia, or Boetyli; concerning which he relates many miracles. He relates also that these Boetylia were consecrated, some to Saturn, and some to Jupiter, and some to others. So Phavorinus says, Bætylus is a stone which stands at Heliopolis, near Libanus. This stone some also called im^m-, which is the same word by which the Seventy render Jacob's pillar. Gale's Court of the Gen. p. l. b. 2. c. 7. p. 89, 90.
Gen. xxviii. 18-22. "And he took the stone that he had set for his pillow, and set it up for a pillar, and poured oil upon the top of it And this stone which I have set up for a pillar shall be God's house." This anointed pillar is a type of the Messiah, or Anointed, who is often called a stone or a rock, and is the house of God, wherein the Godhead dwells and tabernacles. He was signified by the tabernacle and temple, as Christ tells us, when he says, "Destroy this temple," &c. And he, we are told, is the temple of the new Jerusalem. This is the stone that was Jacob's pillow; it signified the dependence the saints have upon Christ, and that it is in him they have rest and repose, as Christ invites those that are weary to come to him, and they shall find rest. The psalmist says he will lay him down and sleep, and awake, the Lord sustaining him. And as the stones of the temple rested on the foundation, so the saints, the living stones, rest upon Christ, building and resting upon that rock. This stone signified the same with the other that he built there when he returned: chap. xxxv. 7. "And he built there an altar, and called the place El-beth-el, because there God appeared unto him, when he fled from the face of his brother." Ver. 14. "And Jacob set up a pillar in the place where he talked with him, even a pillar of stone; and he poured a drink-offering thereon, and he poured oil thereon."
Gen. xxxiii. 1-7. As Jacob's family returned to the land of Canaan, after Jacob had been long banished from thence, so it is probable will be the return of the spiritual Israel to God, its resting-place, and as it were to the promised land, to the land flowing with milk and honey, to a state of glorious rest, plenty, prosperity, and spiritual joy and delights, in the latter days, which is often represented by the prophets as bringing God's people into the land of Israel, and recovering them from foreign lands, where he had driven them. Jacob, at his first entrance, meets with great opposition from those professors who are often in Scripture represented by the elder brother, as Cain, and Ishmael, and Zarah, the son of Judah, who first put forth his hand, and David's eldest brother, and the elder brother of the prodigal. But Jacob's meek and humble behaviour towards his opposing brother, to soften and turn his heart, teaches the duty of Christians. Jacob's family was divided into several companies, one going before another with a space between; so the return of the church of God will be by several companies, that will come in one after another in successive seasons of the pouring out of the Spirit of God, with a space between. In Jacob's family, the lowest and meanest went first, and afterwards the more honourable and most amiable, and best beloved; so, in the spiritual return of the church of Christ, God will first bring in the inferior sort of people; he will save the tents of Judah first, agreeable to the prophecy, Zech. xii. 7. "The Lord also shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitants of Jerusalem, do not magnify themselves against Judah." And the first outpouring of the Spirit will be the least glorious, and they that are first brought in are not only inferior among men, but the least pure, beautiful, and amiable as Christians in their experiences and practice. In Jacob's family went first the hand-maids and their children; so this is the blemish of the first children of Christ that shall be brought in at the glorious day of the church, that though they will be true children of Jacob, yet shall they be as it were children of the handmaids, with much of a legal spirit, i. e. spiritual pride and self-confidence. After these comes Leah and her children, who were more honourable and better beloved than the former; she was a true wife, but yet less beautiful and less beloved than his other wife: so after the first outpouring of the Spirit there will be a work of God that will break forth, that will be more glorious and more pure than the first. In Jacob's family came last of all the beautiful Rachel and Joseph, Jacob's best beloved and dearest child of all the family; so will it be in the church of God in days approaching. Jacob goes before them all, leads them all, and defends them all; so doth Christ go before his church as their leader and defence.
Gen. xxxvii. 28. "And they lift up Joseph out of the pit." Joseph was here a type of Christ; he was designed death by his own brethren, as Christ was; he was cast into a pit, whereby his death and burial was signified. He was lifted out again, and his resurrection was an occasion of their salvation from famine and death.
Gen. xxxviii. 28. &c. "Zarah put his hand out first, but Pharez, from whom came Christ, broke forth before him." This imports much the same thing as Isaac's casting out Ishmael, as Jacob's taking hold of Esau's heel when they were born, and afterwards getting his birth-right of him, and as David's getting the kingdom from Saul.
Gen. xli. The history of Joseph's advancement in Egypt, &c. "The Apis and Serapis of the Egyptians seems to signify Joseph, because, 1. It was the mode of the Egyptians to preserve the memories of their noble benefactors by some significative hieroglyphics, or symbols; and the great benefits which the Egyptians received from Joseph in supplying them with bread-corn, is aptly represented under the form of an ox, the symbol of a husbandman. Thus Suidas (in Serapis) tells us, "that Apis, being dead, had a temple built for him, wherein was nourished a bullock, the symbol of a husbandman." According to which resemblance also, Minutius, a Roman tribune, was in very like manner honoured with the form of a golden ox, or bull. 2. Joseph is compared to a bullock in Scripture, Deut. xxxiii. 7. "His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh." 3. The same may be evinced from the names Apis and Serapis, for Apis seems evidently a derivative from 3*, Father, as Joseph styles himself, Gen. xlv. 8. "So now it was not you that sent me hither, but God; and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt." As for Serapis, it was the same with Apis, and also a symbol of Joseph, which Vossius collects from this: 1. It had a bushel on its head, as a symbol of Joseph's providing corn for the Egyptians. 2. From the etimon of Serapis, which is derived either from Tier, an ox, or from ^v, a prince, and Apis, both of which are applicable to Joseph." Gale's Court of Gen. p. 1. b. 2. c. 7. p. 93, 94.
Gen. xli. 14. "And they brought Joseph out of the dungeon." By Joseph's being cast into the dungeon, is signified the death of Christ; by his being delivered, his resurrection; and the ensuing great advancement of Joseph, to be next to the king, signifies the exaltation of Christ at the right hand of the Father. Joseph rose from the dungeon, and was thus exalted to give salvation to the land of Egypt and to his brethren, as Christ, to save his people.
Gen. xliv. 32, 33. "For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever. Now, therefore, I pray thee, let thy servant abide instead of the lad, a bond-man to my lord; and let the lad go up with his brethren." Judah is herein a type of his offspring, Jesus Christ.
Gen. xlviii. 21. "And Israel said to Joseph, Behold, I die, but God shall be with you." So Joseph, when he was near his death, said to his brethren after the like manner, Gen. 1. 24. "And Joseph said unto his brethren, I die; and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob." Thus the blessing of the presence of God with the children of Israel, and his favour and salvation, is consequent on the death of their father, and their brother, and Saviour: shadowing this forth, that the favour of God, and his presence and salvation, is by the death of Christ. He, when near death, said to his disciples, John xvi. 7. "It is expedient for you that I go away; for, if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you." And elsewhere he promises that the Father and the Son will come to them, and make their abode with them. Isaac's and Jacob's blessing their children before their death, and as it were making over to them their future inheritance, may probably be typical of our receiving the blessings of the covenant of grace from Christ, as by his last will and testament. We find the covenant of grace represented as his testament. Christ, in the 14th, 15th, and 16th chapters of John., does as it were make his will, and conveys to his people their inheritance before his death, particularly the Comforter, or the Holy Spirit, which is the sum of the purchased inheritance.
Gen. xlix. 10. "Until Shiloh come." "Silenus, so famous among the poets, whom they place in the order of their gods, is derived from hence. Diodorus, lib. 3. says, the first that ruled at Nisa was Silenus, whose genealogy is unknown to all, by reason of his antiquity, which is agreeable to what the Scriptures say of the Messiah, Isa. liii. "Who shall declare his generation?" And elsewhere, "To us a child is born, to us a son is given, and his name shall be called Wonderful, Counsellor, the everlasting Father;" and other passages. As for Nisa, where Silenus reigned, it seems to be the same with Sina, (as was showed elsewhere. See No. 401.) The Messiah dwelt there. It was he that dwelt there in the bush. And there he manifested himself and spake with Moses and the children of Israel. This is represented as his dwelling-place several times in Scripture; and therefore, when God redeemed the children of Israel from Egypt, and brought them there, he is represented as bringing them to himself. Near this mountain was the altar called Jehovah-Nissi, which is a name Moses gave the Messiah. Of Shiloh it is said, and to him shall the nnp» the gathering, or the obedience, (as the word signifies,) of the people be. Thus Silenus is made by the poets to be the greatest doctor of his age, and he is called Bacchus's preceptor, i. e. according to Vossius's account, Bacchus was Moses, (see No. 401.) and Silenus, or Shilo, or Christ, instructed Moses on mount Sinai, or Nisa, the place where Bacchus and Silenus were said to be. Bacchus and Silenus are made by the poets to be inseparable companions. Another attribute given to Silenus is, that he was carried for the most part on an ass, which Bochart refers to that of Gen. xlix. 11. "Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine and his clothes in the blood of grapes." The mythologists fable Silenus as a comrade of Bacchus, to be employed in treading out grapes; this Bochart refers to, Gen. xlix. "He washed his garments in wine, and his clothes in the blood of grapes;" and is agreeable to what is said of the Messiah elsewhere in the Scripture, "I have trodden the wine-press alone, and of the people was none with me." They characterize Silenus as one that was always drunk, as it is supposed from what follows, Gen. xlix. 12. "His eyes shall be red with wine, and his teeth white with milk," which Solomon makes the character of one overcome with wine. Prov. xxiii. 29, 30. "Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine; they that go to seek mixed wine." They ascribe to Silenus for his meat cow's milk, which Bochart makes to be traduced from Gen. xlix. 12. "And his teeth white with milk." That Silenus is the same with Shilo, further appears from that of Pausanius Eliacon 2.??????????????????????????????????????????, the monument of Silenus remains in the country of the Hebrews. See Gale's Court of Gen. p. 1. b. 2. c. 6. p. 67-69.
Exod i. 6, 7. "And Joseph died, and all his brethren, and all that generation; and the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty, and the land was filled with them." After the death of Christ, our Joseph, his spiritual Israel began abundantly to increase, and his death had an influence upon it. It was like the sowing of a corn of wheat, which, if it die, bringing forth much fruit. John xii. 24. "Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." From the call of Abraham, when God first told him he would make of him a great nation, to the deliverance of his seed out of Egypt, was 430 years, during the first 215 of which they were increased but to 70, but in the latter half, those 70 multiplied to 600,000 fighting men; so sometimes God's providence may seem for a great while to thwart his promises, and go counter to them, that his people's faith may be tried, and his own power the more magnified; and though the performance of God's promises is sometimes slow, yet it is always sure; at the end it shall speak, and not lie, Heb. ii. 3. "How shall we escape, if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him?"
Exod. ii. Concerning Moses. Clemens Alexandrinus, Strom. I. reports, out of the books of the Egyptian priests, that an Egyptian was slain by the words of Moses; and Strom. V. he relates some things belonging to Moses, out of Artapanus, though not very truly. Justin, out of Tragus Pompeius, says of Moses, "He was leader of those that were banished, and took away the sacred things of the Egyptians; which they, endeavouring to recover with arms, were forced by a tempest to return home; and Moses being entered into his own country of Damascus, he took possession of mount Sinai." And what follows is a mixture of truth and falsehood; where we find Arvas written in him, it should be read Arnas, who is Aaron, not the son of Moses, as he imagines, but the brother, and a priest. The Orphic verses expressly mention his being taken out of the water, and the two tables that were given him by God. The verses are thus
So was it said of old, so he commands.Who's born of water, who received of God The double Tables of the Law.
The great Scaliger, in these verses, instead of hulogenes, with a very little variation of the shape of a letter, reads hudogenes, born of the water.
The ancient writer of the Orphic verses, whoever he was, added those lines after he had said, that there was but one God to be worshipped, who was the Creator and Governor of the world.
Palemon, who seems to have lived in the time of Antiochus Epiphanes, has these words: "In the reign of Apis the son of Phoroneus, part of the Egyptian army went out of Egypt and dwelt in Syria, called Palestine, not far from Arabia." Several things are related about his coming out of Egypt, from the Egyptian writers, Monethro, Lysimachus, Choeremon. The places are in Josephus against Apion, with abundance of falsities, as coming from people who hated the Jews; and from hence, Tacitus took his account of them. But it appears from all these compared together, that the Hebrews descended from the Assyrians, and possessing a great part of Egypt, led the life of shepherds, but afterwards being burdened with hard labour, they came out of Egypt under the command of Moses, some of the Egyptians accompanying them, and went through the country of the Arabians unto Palestine, Syria, and there set up rites contrary to those of the Egyptians.
Diodorus Siculus, in his first book, where he treats of those who made the gods to be the authors of their laws, says, "Amongst the Jews was Moses, who called God by the name Greek or Hebrew. Jehovah," which was so pronounced by the oracles, and in the Orphic verses mentioned by the ancients, and by the Syrians.
Strabo, in his sixteenth book, speaking of Moses as an Egyptian priest, (which he had from the Egyptian writers, as appears in Josephus,) says, "many who worship the Deity agreed with him, (Moses,) for he hath said that the Egyptians did not rightfully conceive of God, when they likened him to wild beasts and cattle; nor the Libyans, nor the Greeks, in resembling him to a human shape; for God is no other than the Universe which surrounds us, the earth, and the sea, and the heaven, and the world, and the nature of things, as they are called by us. Who, says he, (i. e. Moses,) that has any understanding, would presume to form any image like to those things that are about us? Wherefore we ought to lay aside all carved images, and worship him in the innermost part of a temple worthy of him, without any figure." He adds that this was the opinion of good men He adds also that sacred rites were instituted by him, which were not burdensome for their costliness, nor hateful as proceeding from madness. He mentions circumcision, the meats that were forbidden, and the like; and after he had shown that man was naturally desirous of civil society, he tells us, it is promoted by divine and human precepts, but more effectually by divine.
Pliny, book xxx. chap. 1. says, "There is another party of magicians which sprung from Moses." Juvenal has these lines
They learn, and keep, and fear the Jewish law,Which Moses in his secret volume gave.
Tacitus, Hist. V. according to the Egyptian fables, calls Moses one of them that were banished.
Dionysius Longinus, (who lived in the time of Aurelian the emperor, and favourite of Zenobia, queen of the Palmyrians,) in his book Of the Sublime, after he had said that they who speak of God, ought to take care to represent him as great and pure, and without mixture, adds, "Thus does he, who gave laws to the Jews, who was an extraordinary man, who conceived and spake worthy of the power of God, where he writes in the beginning of his laws, God spake, What? Let there be light; and there was light. Let there be earth; and it was so."
Chalcidius took many things out of Moses, of whom he speaks thus, "Moses was the wisest of men; who, as they say, was enlivened, not by human eloquence, but by divine inspiration."
Numenius, as Eusebius quotes his words, book viii. chap. 8. says, "Afterwards Jamnes and Mambres, Egyptian scribes, were thought to be famous for magical arts, about the time that the Jews were driven out of Egypt, for those were they that were chosen out of the multitude of the Egyptians, to contend with Musoeus the leader of the Jews, a man very powerful with God by prayers, and they seemed to be able to repel those sore calamities which were brought upon Egypt by Musoeus." Origen against Celsus refers us to the same place of Numenius.
Artapanus, in the same Eusebius, b. ix. ch. 27. calls them the priests of Memphis, who were commanded by the king to be put to death, if they did not do things equal to Moses.
Strabo, in his 14th book, after the history of Moses, says, "that his followers for a considerable time kept his precepts, and were truly righteous and godly." And a little after he says, "that those who believed in Moses, worshipped God and were lovers of equity."
These things concerning Moses are taken from Grotius, de Verit. h. 1. sect. 16.
Exod. ii. Moses in the ark upon the waters is a type of the church. The church of God is like a babe, in infirmity and weakness, in helplessness of itself, and dependence upon a superior help, and in that the members of it are all in a spiritual sense become as little children. And it is like a babe upon the waters floating through all manner of changes, dangers, and troubles, and yet upheld and preserved in Christ the ark. He was especially a type of the church of the Jews in their oppressed condition in Egypt. It was a wonder they were not swallowed up by their enemies, and drowned and lost in their afflictions, and the multitude of their adversaries. Moses in the water and not drowned, is much such another type as the bush all in a flame and not burnt. He was also herein a type of every elect soul, who is naturally all overwhelmed in sin, and misery, and danger, and is redeemed or delivered, as Moses was taken out of the water.
Exod. ii. Moses is the same with the Egyptian Osiris; for, 1. Moses is the same with Bacchus, as has been shown before, No. 401.; and Diodorus tells us that Osiris was called by the Greeks Dionysus, the name of Bacchus.
2. Diodorus tells us that Hercules was the chief captain of Osiris's army, who was Joshua, as has been shown, No. 402. 3. Diodorus tells us that Osiris had in his army Anubis covered over with a dog's skin, which thence was pictured with a dog's head, and called the dog keeper, &c.; all which seems to refer to Caleb's name, which signifies a dog. 4. Pan is said to war under Osiris, which is the same with Christ, whom God promises should go with Moses when he says, MS "my presence shall go with him." See No. 404.
5. Osiris is said to have horns from the mistake of Moses's character, who is thence pictured with horns, because of his beams of light the word in Hebrew for horns and beams being the same.
6. Moses with the princes of the tribes carried up the bones of Joseph into Canaan: hence the poets' fable of Osiris' bones, &c. See Gale's Court of Gen. p. 1. b- 2. c. r. p. 94, 95.
Exod. ii. 5. Pharaoh's daughter became the mother of Moses, which typified the calling of the Gentile church, that is naturally the daughter of Satan, the spiritual Pharaoh, which becomes the church of Christ, and so his mother; and also is to represent that all the saints of which the whole church consists, are naturally the children of the devil, that by conversion become the spiritual mother of Christ, as Christ says that whosoever shall do the will of his Father which is in heaven, the same is his mother, &c. The whole church, which is often represented as the mother of Christ, is in her constituent parts naturally an Egyptian, and the daughter of Pharaoh. She found Moses when she came down to wash herself in the river. The river here represents the Holy Ghost, and the washing is the washing of regeneration, by which souls are brought to Christ, which is signified by baptism, by which their admission into the Christian church is declared and sealed. Pharaoh's daughter is more than once made use of in Scripture, to signify the church, especially the Gentile. So was Pharaoh's daughter that became Solomon's wife, for the church is figuratively both the wife and mother of Christ.
Exod. ii. 5. Pharaoh's daughter came to Moses herself, into the same river into which Moses was cast. So, if we would find Christ, and be the spiritual mother of Christ, we must die with Christ, be made conformable to his death, be buried with him by baptism; must die to sin; must be crucified to the world, and die to the law, and be willing to suffer affliction and persecution with him. By such mortification and humiliation is the soul washed in the river into which Christ was cast.
Exod. ii. 6. "And behold, the babe wept." As Moses, in the water, was a type of the church in affliction, so his weeping a little before he is taken out of the water, seems to be typical of the spirit of repentance, mourning, and supplications often spoken of in the prophets, given to the church a little before her deliverance from adversity.
Exod. iii. 14. "I am that I am," &c. Some of the heathen philosophers seem to have derived notions that they had of the Deity from hence. Plato and Pythagoras make the great object of philosophy to be Greek or Hebrew, that which is; Greek or Hebrew, that which truly is: and also Greek or Hebrew, being itself. The Seventy render this place in Exodus thus: Greek or Hebrew w, that the philosophers by their Greek or Hebrew, and Greek or Hebrew, meant God, appears by what Jamblicus saith of Pythagoras, "by Greek or Hebrew, Beings, he understood sole and self agents, immaterials, and eternals. Other beings indeed are not beings, but yet are equivocally called such by a participation with these eternals." So Plato, in his Parrnenides, (who was a Pythagorean,) treating of Greek or Hebrew, which he makes the first principle of all things, thereby understands God. So, in his Timoeus Locrus, he says, Greek or Hebrew, Being is always; neither hath it beginning. So again in his Timoeus, folios 37, 38. he proves nothing properly is, but God, the eternal essence, "to which," says he, "we do very improperly attribute those distinctions of time, was, and shall be." Plutarch says, Greek or Hebrew, "The true Being, is eternal, ingenerable, and incorruptible, unto which no time ever brings mutation." Hence in the Delphic temple there was engraved "Greek or Hebrew, Thou art. Gale's Court of Gen. p. 2. b. 2. ch. 8. p. 173, 174, 175.
That Plato by Greek or Hebrew, meant God, appears by his own words in his Epist. 6. fol. 323. "Let there," says he, "be a law constituted and confirmed by oath, calling to witness the God of all things, the Governor of beings present, and things to come, the Father of that governing cause whom, according to our philosophy, we make to be the true Being, Greek or Hebrew" &c. This is the same with him that revealed himself to Moses by the name I am that I am, out of the bush, that was the Son of God. G. C. of Gen. p. 1. b. 3. c. 5. p. 64. Plato seems evidently to have heard of this revelation that God made of himself to Moses by the name of I am, &c. out of the burning bush in mount Sinai, and to have a plain reference to it in his Philebus, fol. 17.; he confesseth, "The knowledge of the Greek or Hebrew," &c. was from the gods, who communicated this knowledge to us, by a certain Prometheus, together with a bright fire. G. C.of G. p. 2. b. 3. c. 2. p. 228.
Exod. iii. 14. "And God said unto Moses, I am that I am; and he said, Thus shalt thou say to the children of Israel, I am hath sent me unto you." "We are informed that there was an ancient inscription in the temple at Delphos, over the place where the image of Apollo was erected, consisting of these letters, Greek or Hebrew; and Plutarch introduces his disputants querying what might be the true signification of it. At length Ammonius, to whom he assigns the whole strength of the argumentation, concludes that "the word "Greek or Hebrew was the most perfect title they could give the Deity, that it signifies thou art, and expresses the divine essential Being, importing that, though our being is precarious, fluctuating, dependent, subject to mutation, and temporary; so that it would be improper to say to any of us, in the strict and absolute sense, thou art; yet we may with great propriety give the Deity this appellation, because God is independent, uncreated, immutable, eternal, always and every where the same, and therefore he only can be said absolutely To Be. Plutarch would have called this Being to Greek or Hebrew. Plato would have named him Greek or Hebrew, which he would have explained to signify Greek or Hebrew, implying to be essentially, or self-existent." Shuckford's Connections, vol. 2. p. 385, 386.
Exod. iii. 18. "And you shall say unto him, The Lord God of the Hebrews hath met with us, and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the Lord our God." That is, inform Pharaoh that your God that hath met with you, has instructed you to ask this of him. In this Pharaoh was not treated with any falsehood or unjust deceit. The utmost that can be supposed by any objector is, that here is an implicit promise, that if he would let them go three days' journey into the wilderness, they would return again after they had there served their God, and received the revelation of his will, which he should there make to them. But if there had been, not only an implicit, but an express, promise of this, it might have been consistent with God's real design, and the revelations of it that he had made to Moses, and by him to the people, without any false or unjust dealing. God knew that Pharaoh would not comply with the proposal, and that his refusal would be the very occasion of their final deliverance. He knew he would order it so, and therefore might reveal this as the event that should finally be brought to pass, and promise it to his people, though he revealed not to them the exact time and particular means and way of its accomplishment. Conditional promises or threatenings of that which God knows will never come to pass, and which he has revealed will not come to pass, are not inconsistent with God's perfect justice and truth; as when God promised the prince and people of the Jews in Jeremiah's time, that the city should surely be preserved, and never should be destroyed by its enemies, if they would repent and turn to God, and cleave to him, though it had been often most expressly and absolutely foretold that Jerusalem should be destroyed by the Chaldeans; and as the apostle Paul denounced unto the mariners that were about to flee out of the ship, that if they did, the ship's crew must perish, though he had before in the name of God foretold and promised that there should be the loss of no man's life, but only of the ship.
Exod. iv. 6, 7. "And the Lord said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as the other flesh." This sign is much like the foregoing, of casting the rod on the ground, and its becoming a serpent; and much the same thing is signified, but only more is signified in this latter sign than in the former. By Moses's hand is represented the hand or arm of the Lord, which often in the Old Testament signifies the Messiah. By God's plucking his hand out of his bosom, is meant his appearing for the salvation of his people. While God long forbears to appear for his churches salvation, while they are longing and waiting for him, he as it were hides his hand in his bosom; Ps. lxxiv. 11. "Why withdrawest thou thine hand, even thy right hand? Pluck it out of thy bosom." There are remarkable appearances of God in the world for the salvation of his people, which are both by the coming of the Messiah, both of which are long wished and waited for before they are accomplished. The first is God's appearing in the world for the redemption of the church, by laying the foundation of her salvation in the first coming of the Messiah, after the church had long waited for him, while God had hid his hand in his bosom. At length the arm of the Lord is made bare, the Messiah appears, but in such a manner that it was to the surprise and astonishment of those that saw him many were astonished at him, his visage was so marred more than any man, and his form more than the sons of men. They were offended in him. He had no form or comeliness, and when they saw him, there was no beauty that they should desire him. He appears in the form of sinful flesh. He was as it were diseased with the leprosy, because himself took our infirmities, and bore our sicknesses. He was made sin for us, as though he had been all over leprous or sinful. God's second remarkable appearance will be in the Messiah's second coming for the actual salvation of his people, when he will appear without sin unto salvation, without the leprosy of our sin, and will appear in that glory that he had with the Father before his humiliation, which he emptied himself of at his first coming. God having answered his prayer in glorifying him with his own self, with the glory he had with him before the world was: as Moses's hand, the second time he plucked it out of his bosom, was restored as it was at first. This type of the redemption of the Messiah was fitly given on this occasion, and as a sign of the redemption of the children of Israel out of Egypt, and the carrying them through the Red sea, the wilderness, and Jordan, into Canaan, because the redemption of the Messiah, both fundamental and actual, was variously represented and presignified in that great work of God.
[195.] Exod. iv. 20. Moses's rod. "And Moses took the rod of God in his hand." This rod typified the word, both the personal word, and the word of Revelation. The word of God is called the rod of God's strength, Ps. cx. 2. It is called the rod of Christ's mouth, Isa. xi. 4. It is expressly represented by the rod of an almond-tree, Jer. i. 11. Moses's rod was the rod of an almond-tree. Jesus Christ is also called a rod. "There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots." He is frequently called a branch, or sprout, a tender plant, &c.
If we consider this rod as representing the revealed word of God, then Moses or Aaron, who kept and used the rod, represent Christ. A rod is the instrument of a shepherd, by which he governs, directs, defends, and orders his flock, and this rod was that that Moses kept sheep with, which he was found with when he was feeding his father-in-law's sheep, when God appeared to him in the bush. The same that a rod or staff is to a shepherd and his flock, the same is the word of God to Christ and his spiritual flock. As Moses used it in leading Jethro's flock of sheep, so he used it in leading God's people Israel. As the word of God is the instrument Christ uses to save his people, and to destroy their enemies, and work those wonders that are wrought in bringing them to salvation, and which belong to the application of redemption, so Moses used this rod in the temporal deliverance of his people. It is the word of God that is used to remove all obstacles, and overcome all opposition in the way of a sinner's conversion and progress in holiness; as Moses's rod was made use of to divide the Red sea.
If the rod be considered as representing Christ, then Moses or Aaron represent God. Moses cast his rod on the ground, and it became a serpent, and he took it up, and it became a rod again, signifying how that Christ, when he was sent down by God to the earth, and was made sin for us, became guilty for our sakes, was accursed, and appeared in the form of sinful flesh: he appeared in our stead, having our guilt imputed to him, who are a generation of vipers. Thus, when the children of Israel were bitten with fiery serpents, Christ was represented by the brazen serpent. The rod being become a serpent, swallowed the magicians' rod or serpents; so Christ, by his being made sin for us, destroyed sin and Satan. When Moses took up his rod from the ground, it was no longer a serpent, but became a rod again, so when God took up Christ from his stroke of humiliation, he was acquitted, justified, he had no longer the guilt of sin imputed to him, he no longer appeared in the form of sinful flesh. Rulers and princes are compared to rods, Ezek. xix. 11, 12, 14. and to branches, Ps. lxxx. 15, 17. so Christ himself is often called a rod and branch.
It is by the word of God, or by Christ, that God works all his wonders in and for the church: and Moses wrought wonders by his rod. It is by Christ that all obstacles and difficulties are removed in order to our salvation. As the Red sea was divided by Moses's rod, it is by Christ, and in his name only, that God's people prevail over their enemies. The children of Israel prevailed while Moses held up his rod, and when he let it down, Amalek prevailed; Moses held up the rod in that battle as the banner or ensign of the armies of Israel, as is evident from Exod. xvii. 15. so Christ is lifted up as an ensign, Isa. xi. 10.
When this rod budded, and blossomed, and bare fruit, that which it brought forth was almonds, intimating this, that the spreading of the word of God in producing its effects in the world will be rapid. The almond-tree is a tree of a very sudden growth, and speedily brings its fruit to perfection. Jer. i. 11, 12. So the word of God is quick and powerful; this is the way which the powerfulness of it is shown in the suddenness of its producing its great effects, Isa. lxvi. 7, 8. "Before she travailed she brought forth; before her pain came, she was delivered of a man child: who hath heard such a thing? who hath seen such things? shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed she brought forth her children."
As Moses and Aaron represent God, the rod represents Christ: as Moses and Aaron represent Christ, the rod represents the word: as they represent ministers, the rod represents two things, viz. the word of God which they preach, and their faith; and this rod was Moses's staff, and this staff represents the same as Jacob's and Elisha's staves. See note on Numb. xxi. 18.
Exod. iv. 20. Moses's rod. One thing at least typified by this rod is faith, the same that was signified by Jacob's staff with which he passed over Jordan, and that he leaned upon in his last sickness, that the apostle speaks of in Heb. xi. and Elisha's staff that he bid the servant lay on the dead child, and the staves of the princes with which they digged the well, and David's staff he took in his hand when he went against Goliath. The word properly signifies a staff as well as rod, such a staff as persons walk with, or lean upon: the word comes from a root, one signification of which is, to lean.
The word translated bed. Gen. xlvii. 31. (Jacob bowed himself upon the bed's head,) comes from the same root, and therefore the apostle renders it staff, in Heb. xi. The word is not the same in the original with that used to signify Elisha's staff that was laid on the child, but it is a word of the same signification, and therefore both words are used to signify the stay of bread, the latter in Isa. iii. 1. and the former in Levit. xxvi. 23. This word is used to signify Judah's staff, that he gave to Tamar as a pledge, Gen. xxxviii. 19.
Exod. v. to xiv. inclusive. Concerning Pharaoh's hardness of heart and obstinacy in refusing to let the children of Israel go, and the manner of God's dealing with him. In Pharaoh's behaviour is very lively represented the behaviour of impenitent sinners when the subjects of reproofs and corrections for their sins, and under convictions of conscience and warnings, and fears of future wrath, with respect to parting with their sins, or letting go the objects of their lusts. Indeed it is an instance of this very conduct; for Pharaoh in refusing to let the people go, refused to let go the objects of his lusts: in keeping them in bondage, he kept his sins. His pride was gratified in his dominion over that people. He was loth to let them go, because he was loth to part with his pride. His covetousness was also gratified by the profits he had by their slavery; he would not let them go because he would not part with the object of his covetousness.
God commanded him to let the people go, he sent his commands from time to time by the hand of Moses and Aaron, and warned him of the ill consequence if he refused: so God counsels and warns sinners by his word, by his ministers. God first made known his will to Pharaoh in a mild and gentle manner, chap. v. at the beginning; but that was so for from being effectual, that he was only the worse for it. Instead of letting the people go, he only increased their burdens: so God is wont in the first place to use gentle means with sinners. But impenitent sinners are not the better, but the worse, for the gracious calls and counsels of the word of God; they sin with the greater contempt for it: as Pharaoh took God's command in disdain. He said, "Who is the Lord, that I should obey his voice?" Then God proceeded to lay greater matter of conviction before Pharaoh, and to warn him of the mischief that would come upon him by his refusal, by turning the rod into a serpent; (see notes on that miracle, Exod. vii.) and when he still hardened his heart, then God began to chastise him, by turning the water into blood, which was not only a chastisement, but also a clear and loud warning of the future destruction he would bring upon himself by his obstinacy. (See notes on that plague.) So God is wont to give sinners fair warning of the misery and the danger of their sins before he destroys them. After this, when God's hand pressed Pharaoh, and he was exercised with fears of God's future wrath, he entertained some thoughts of letting the people go, and promised he would do it; but from time to time he broke his promises when he saw there was respite. So sinners are often wont to do under convictions of conscience and fears of wrath; they have many thoughts of parting with their sins; but there is never a divorce actually made between them and their lusts; it is common for sinners when under affliction and threatening dispensations of providence, to make promises of amendment, as in times of sore sickness, and when in danger of death and damnation, but soon to forget them when God's hand is removed, and future damnation more out of sight. In such cases sinners are wont to beg the prayers of ministers, that God would remove his hand and restore them again, as Pharaoh begs the prayers of Moses and Aaron, Exod. viii. 8. "Then Pharaoh called for Moses and Aaron, and said, Entreat 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 sacrifice unto the Lord;" and so ver. 28. so ch. ix. 27, 28. and x. 16, 17. Pharaoh was brought by God's judgments and terrors to confess his sin with seeming humility, as Exod. ix. 27. "And Pharaoh sent and called for Moses and Aaron, and said unto them, I have sinned this time, the Lord is righteous, and I and my people are wicked." This was when there were mighty thunderings; and it follows in the next verse, "Entreat the Lord that there may be no more mighty thunderings.1 " So chap. x. 16, 17. "And he said, I have sinned against the Lord your God and against you; now therefore forgive, I pray thee, my sin only this once." So sinners oftentimes under affliction and danger of future wrath, and when God thunders upon their consciences, seem very penitent and humble, and are much in confessing their sins, but yet have not their lusts divorced from them, have no thorough disposition to forsake them. Pharaoh, in the struggle that was between his conscience and his lusts, was contriving that God might be served, and he enjoy his lusts, that were gratified by the slavery of the children of Israel. Moses kept insisting upon it that God should be served, and sacrificed to; Pharaoh was willing to consent to that, but he would have it done without his parting with the children of Israel. Exod. viii. 25. "And Pharaoh called for Moses and Aaron, and said, Go ye, sacrifice to your God in the land." So it is oftentimes with sinners under fear of divine wrath; they are for contriving to serve God and enjoy their lusts too; they are willing to be very devout in many duties of religion, but without parting with their beloved sins. How do some wicked men amongst the papists and elsewhere seem to abound in acts of devotion! how much pains do they take, how much trouble and loss are they at! they are like the Samaritans that worshipped the God of Israel, and served their own gods too. So did the Jews, Jer. vii. 9, 10. "Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal; and come and stand before me in this house?" And Ezek. xxiii. 39. "For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it, and lo, thus have they done in the midst of mine house." Moses objected against complying with Pharaoh's conscience, and proposed in this matter that serving God and continuing in the land of Egypt among the Egyptians in slavery to them, did not agree together, and were inconsistent one with another. The Egyptians, their taskmasters, would abhor that service that God required, and would not tolerate it, but would kill God's worshippers; and therefore there was a necessity of a separation to be made between Israelites and Egyptians, in order to God's being served. So the service of God and our still continuing in the service of our lusts, are inconsistent one with another, as Christ says, "ye cannot serve God and Mammon." There is a necessity of forsaking one in order to cleave to the other. If we retain our sins, if we do not part from them, they will kill those duties wherewith God is served.
When Pharaoh saw that it would not be consented to that the people should only sacrifice to their God in the land, then he consented to let them go, provided they would not go far away. He was not willing to part with them finally, and therefore would not let them go clear, but would have them within reach, that he might bring them back again. So it is often with sinners, with respect to their sins; they will refrain a while from them, but will not wholly part with them, taking an everlasting leave of them, quitting all hopes or expectations of ever having any thing more to do with them. Afterwards, when God's plagues came still harder upon Pharaoh, he consented to let the men go, if they would leave the women and children, Exod. x. 8, 9, 10. and then after that, when God's hand pressed him still more sorely, he consented that they should go, even women and children, provided that they would leave their cattle behind them; but he was not willing to let them go and all that they had, Exod. x. 24. So it oftentimes is with sinners, when pressed with God's judgments, or fears of future wrath; they are brought to be willing to part with some of their sins, but not all; they are brought to part with the more gross acts, but not so to part with their lusts in lesser indulgencies of them; whereas we must part with all our sins, little and great, and all that belongs to them, even women and children, and cattle; they must all be let go, with their young and with their old, with their sons and with their daughters, with their flocks and with their herds. There must not be a hoof left behind. At last, when it came to extremity, Pharaoh consented to let the people all go, and all that they had; but he was not stedfastly of that mind; he soon repented and pursued after them again; and then, when he was guilty of such backsliding, he was destroyed without remedy, which is often the case with sinners. Note, when there is only a forced parting with sin, though it be universal, yet it is not sincere, nor is it like to be persevering.
God exercised abundance of patience with Pharaoh before he destroyed him, and the warnings that were given him were louder and louder, and God's judgments upon him greater and greater, and God's hand and design in them became more and more manifest. First, God only sends a command from him, directing Moses to deliver it, and let it be accompanied with humble entreaties, paying him the honour due to a king, Exod. iii. 18. and v. 3. After that, Moses spake with more authority; God made him a god to Pharaoh, and he no more besought him as a subject, Exod. vii. 1. and his word was confirmed by miracles. But in the first place, the miracles were such as did not hurt them, but only warn them, as that turning the rod into a serpent; and then God proceeded to miracles that were hurtful, which yet were imitated by the magicians; but then God proceeded further, to do things that the magicians could not imitate, but themselves confessed manifested the finger of God. And then, that the evidence might be still clearer, and God's meaning in those plagues plainer, God proceeded to sever between the land of Goshen, where the children of Israel dwelt, and the rest of Egypt; and then in the next plague God severed even between the cattle of Israel and the cattle of Egypt; and then in the next plague, the plague of boils and blains, was not only beyond what the magicians could do, but the magicians themselves were the subjects of the plague, and were grievously tormented, so that they could not stand before Moses. And this plague was brought upon them by the ashes of the furnace, wherein they employed the children of Israel in their slavery in burning the brick they made, that Pharaoh might see wherefore God was angry, and did so chastise him. After this, Pharaoh was more particularly and fully warned of God by his word than ever before, and was forewarned what those plagues would at last come to if he continued still obstinate, Exod. ix. 13., &c. And then after this God brought the plague of hail and thunder, that was more terrifying and threatening than any heretofore; and then to complete the destruction caused by the hail, the locusts were sent to eat up what the hail had left. Then came the plague of darkness, with frightful apparitions of evil angels, (see Note,) which was more terrifying still than any that had gone before, and the distinction made in it between the children of Israel and the Egyptians was more remarkable, for they had light in their dwellings where they dwelt mingled with the Egyptians. And then before that great destruction by the last plague, Pharaoh was again particularly warned of what was coming, and when, and in what manner, it would come, much more fully and particularly than ever, Exod. xi. 4., &c. And then came the last and greatest plague that preceded Pharaoh's own destruction, attended with the greatest tokens of God's wrath, and a remarkable distinction between the Israelites and the Egyptians; and last of all, Pharaoh himself, with all the prime of Egypt, was destroyed in the Red sea.
Exod. vii. 9-12. Moses's rod, when cast unto the earth, became a serpent. So Christ, when sent down to the earth, appeared in the form of sinful flesh; he was made sin for us. So Christ was represented by the brazen serpent that was made in the form of the fiery serpents that bit the people. Moses's rod, when on the ground in the form of a serpent, swallowed up the serpents of the magicians. So Christ, by being made sin, he swallowed up the devils, the parents of sin, when he appeared in the form of sinful flesh, and for sin he condemned sin in the flesh; by being made a curse he destroyed the curse; by suffering the punishment of sin he abolished the punishment of sin; and at the same time that, being made sin, he destroyed sin and the devil, and so swallowed the serpents in that sense. So he received and embraced sinners, (that are in themselves serpents) by his love and grace, so that they became as it were his pleasant food, and so he swallowed down serpents. In this sense God's people are represented as his pleasant food; they are represented as the wheat in opposition to tares, and as his good grain in opposition to chaff. See Isa. vi. 13. "But yet in it shall be a tenth, and it shall return and shall be eaten; as a teil-tree, and as an oak, whose substance is in them when they cast their leaves, so the holy seed shall be the substance thereof."
Exod. vii. 9, 10. Moses's rod, that had been a shepherd's staff, to lead, protect, and comfort a flock of sheep, and by which Moses led and comforted Israel as a flock when cast upon the land of Egypt, became a serpent, a terrible, hurtful, and destructive creature. So Christ, that is a shepherd to his people, their protection and comfort, is destructive to unbelievers, a stone of stumbling, and a rock of offence: his salvation is poison to them through their rejection of it. They have a greater fall by the second Adam than by the first, and Christ will at last be a lion to destroy them, as that pillar of cloud of fire that gave light to the Israelites was a cloud and darkness to the Egyptians. So the word of God, (which is another thing signified by the rod,) which is a means of the salvation of Israel, is a sword to destroy the Egyptians.
Christ was represented by a serpent in the wilderness, because he was made sin for believers, but he will be made sin to unbelievers; he was made a curse for Israel, a serpent for them, but he will be the greatest curse to sinners, a terrible serpent to the Egyptians. So the Saviour of Israel proved the most dreadful destroyer of the Egyptians; and the word of God by Moses, which proved the salvation of his people, was their destruction. This seems to be one thing intended by this miracle, for there seems to be something threatening to the Egyptians, for the serpent had a very terrible appearance and motion, as appears by Moses's fleeing before it, when he first tried the experiment at mount Sinai. It was something threatening of the plagues that were coming. God was pleased first to threaten the Egyptians, and give them warning of approaching judgments, before he began to execute them.
Exod. xii. 2. "This month shall be unto you the beginning of months. It shall be the first month of the year unto you." Because in this month God wrought out for them that great typical redemption out of Egypt, representing the redemption of Jesus Christ, and also because he intended at the same time of year actually to complete the work of spiritual and eternal redemption of his church by the death, resurrection, and ascension of the great Redeemer. It is probable that the Israelites, as well as other nations, had till now begun the year in autumn, about the autumnal equinox, about which time of year there is reason to think the world was created. But as now God at the time of the redemption changed the day of their sabbath, (as Mr. Bedford in his Scripture Chronology makes probable,) so he changed the beginning of this year from the autumnal equinox, the time when the old creation was wrought, to the spring, about the vernal equinox, the time of the new creation. The old creation was wrought in the fall of the year, the time when things are just going to decay, and to a kind of ruin, and winter approaching, that shuts up the whole face of the earth as it were in a state of death; the Orderer of all things probably thus signifying that the old creation was not to continue, the heavens and the earth that then were should be shaken, and soon begin to decay, as it did by the Son of man; the curse which that brought, which was in effect its ruin, as it were, brought all to its chaotic state again, and laid a foundation for its actual total destruction. But the work of redemption was wrought in the spring, signifying that as in the spring the world as it were revives from a state of death, and all things are renewed, and all nature appears in blooming beauty, and as it were in a state of joy; so, by the redemption of Christ, a new world should be created, and the spiritual world, the elect creation, should be restored from death, and brought to a new, glorious, and happy life.
Exod. xii. 15. Concerning leaven. It was a most fit type of the corruption of the heart by reason of its sourness, and because of its infecting spreading nature, so that a little leaven leavens the whole lump, (in which respect also it is a fit type of false doctrine, as Matt. xvi. 6, 11, 12.,) and because of its swelling nature, for the nature of corruption is to swell self, it radically consists in inordinate self-love, and primarily is manifest in pride and self-exaltation. The swelling nature of leaven represents the nature of corruption with respect to its principle, viz. inordinate self-love; and the sourness of it represents its nature with respect to its tendency, which is enmity.
But especially is leaven a fit type of original sin, by reason of the manner of its propagation; for as original sin is propagated from father to son, and so from generation to generation, so it is with leaven, one lump leavens the next, and that the next, and so leaven is propagated from lump to lump, for ever. The old lump leavens the new, and therefore is called the old leaven.
Exod. xii. 35, 36. "And they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment, and the Lord gave the people favour in the eyes of the Egyptians, so that they lent unto them such things as they required, and they spoiled the Egyptians." The treasures that the children of Israel by this means carried forth out of Egypt were very great, even so as in a great measure to leave Egypt empty of its wealth, and so as to enrich the Israelites. Psal. cv. 35. "He brought them forth also with silver and with gold." Gen. xv. 14. "They shall come out with great substance." When a person is redeemed by Christ out of spiritual bondage, at the same time they are set at liberty they are also enriched, they have great substance given, as it were gold tried in the fire, and those riches are the spoils of their enemies, all that spiritual wealth, glory, and blessedness, and even heaven itself, is in some sort the spoils of Satan; that which God has deprived him of to give to the saints, as the earthly Canaan was taken away from the Canaanites and giants of the land, the enemies of the Israelites, and given to them. So heaven was taken from the fallen angels; they were driven out thence by the spiritual Joshua, to make room for the saints. The devils left heaven, in all probability, by their opposition and envy towards the saints, and rising up in open hostility against Christ as their head, revealed to be such in God's decrees; and so their hostility against the spiritual Moses, and Joshua, and their seed, and seeking to keep them down: these spiritual Egyptians and Canaanites left their spiritual and heavenly possessions, riches, and honours, and inheritance, and God took it from them and gave it to them that they opposed and sought to impoverish and destroy, and impoverished them to make those they hated rich with their riches. Yea, they themselves, though their enemies, are made in some sense to give them their own riches to enrich them and impoverish themselves, for they are made by Divine Providence the occasions of their being brought to their spiritual and eternal riches and glory. Satan has been the occasion of the saints' heavenly riches and glory in tempting man to fall, and so giving occasion for the work of redemption, and then in procuring the death of Christ, and oftentimes is made the occasion of particular advantages that the church obtains at one age and another, and his opposition to the nature of particular elect souls, is always turned to be an occasion of their riches and fulness; so that all the wealth and glory that the church has, is in a sense, and indeed in many ways, from Satan, though he seeks nothing but her destruction.
Another thing signified, is that the church of Christ, when redeemed from her enemies and oppressors, especially from Rome, heathen and antiChristian, that is spiritually called Egypt, should have their wealth and glory given into their hands, as is foretold by the prophets, Psal. lxviii. 30. "Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submits himself with pieces of silver." Zech. xiv. 14. "And Judah also shall fight at Jerusalem, and the wealth of the heathen round about shall be gathered together, gold, and silver, and apparel in great abundance." Isa. lx. 5, 6, 9, 10, 13, 16, 17. and chap. lxi. 6. which was fulfilled in the days of Constantine the Great, and will be more gloriously fulfilled at the fall of antichrist. Thus the wealth of the sinner is laid up for the just, and Christ shall have a portion divided to him with the great, and shall divide the spoil with the strong.
It is to be noted that the tabernacle in the wilderness was made of these spoils the children of Israel took from the Egyptians. It was made of those jewels of silver, and gold, and raiment; so all the utensils and holy vessels of the tabernacle, the ark, and the mercy-seat, and the cherubim, and the candlestick, and table of shew-bread, and altar of incense and laver, and his seat, and also the priests' vestments, the twelve precious stones of the breastplate, as afterwards the temple, was built chiefly of these vast treasures that David took from his enemies; whereby is signified several things.
1. That God's church, that in Scripture is represented as Christ's house or temple, and as his raiment and ornament, and as a golden candlestick, &c. is wholly constituted of those saints that are his jewels, that are the spoils of his enemies, that were once his enemies' possession, but that he has redeemed out of their hands. Those precious gems that are near his heart, and are as it were his breastplate.
2. That Christ himself, that is the antitype of the tabernacle and temple, and especially of the ark and the altar, is one that has been rescued out of Satan's hands, and comes to be an ark and altar, no other ways than by his resurrection and ascension, whereby he was delivered from captivity to Satan.
3. Hereby is signified that the church of Christ, when it shall be fully redeemed from the tyranny of Rome, that is spiritually called Egypt, shall be adorned and beautified with the wealth of her enemies; that vast wealth that has hitherto been improved to gratify the avarice and pride of the church's enemies, shall then be improved to holy purposes, to build up the church of Christ, to beautify the place of God's sanctuary, and to make the place of his feet glorious, and the kings of the earth shall bring their glory and honour into the church. Thus Satan shall be spoiled of his wealth and glory, and that which used to be improved in his service, shall be taken from him, and shall be improved in the service of Christ; so that what he hath swallowed down he shall vomit up again.
Exod. xiii. 2. Concerning the pillar of cloud and fire, or the cloud of glory. This pillar of cloud and fire, and also the cloud of glory on mount Sinai, and in the tabernacle and temple, was a type of Christ in the human nature. The cloud was a fit representation of the human nature, being in itself a dark body, a vapour, a weak light thing, easily driven hither and thither by every wind, or the least breath of air; while it continues, is a most mutable thing, sometimes bigger, and sometimes less, constantly changing its form, puts on a thousand shapes, and it quickly vanishes away, is easily dispersed and brought to nought; a little change in the air destroys it, a little cold condenses it, and causes it to fall and sink into the earth. See 2 Sam. xiv. 14. A little increase of heat rarifies and causes it wholly to disappear. A cloud is a most fit representation of the human nature of Christ, because it is derived from the earth, but yet is a heavenly thing.
The bright, glorious, and inimitable fire or light that was in the midst of the cloud, represented the divine nature united to the human. The cloud was as it were a veil to this fire, as Christ's flesh was a vest to the glory of the divinity. When Christ took the human nature upon him he veiled his glory, the bright and strong light of the glory within, which otherwise would have been too strong for the feeble sight and frail eyes of men, was moderated, and as it were allayed and softened, to make it tolerable for mortals to behold. Thus the glory of God is exhibited in such a manner in our incarnate Saviour, so as it were to moderate, soften, and sweeten the rays of divine glory, to give us a greater advantage for free access to God, and the full enjoyment of him.
Another thing signified by God's glorious appearing in a cloud, was probably the mysteriousness of the divine essence and subsistence, and of the person of Christ, and of the divine operations. Thus it is said, Psal. xcvii. 2. "Clouds and darkness are round about him, righteousness and judgment are the habitation of his throne." 1 Kings viii. 12. "The Lord said that he would dwell in the thick darkness." Psal. xviii. 11. "He made darkness his secret place. His pavilion round about him were dark waters and thick clouds of the skies." Prov. xxx. 4. "What is his name, and what is his Son's name, if thou canst tell?" Isa. ix. 6. "His name shall be called Wonderful." Judg. xiii. 18. "Why askest thou thus after my name, seeing it is secret?" God's nature is unsearchable, tis high as heaven; what can we do? Tis deeper than hell; what can we know? His judgments are a great deep, which we cannot fathom, and a cloud that we cannot see through; we cannot order our speech by reason of darkness." Job xxxvii. 19. In the cloud of glory there was an excellent lustre, but it was veiled with a cloud; there was a darting forth of glorious light, and an inimitable brightness. But if any over-curious eye pried into it, it would find it just lost in a cloud. God clothes himself with light as with a garment, but yet he makes darkness his pavilion. Thus the blessed and only Potentate dwells in the light which no man can approach unto, and is he whom no eye hath seen nor can see, 1 Tim. vi. 16.
Exod. xv. 25, 26. "And the Lord showed him a tree which when he had cast into the waters, the waters were made sweet," &c. "I am the Lord that healeth thee." This tree is the tree of life, and signified Jesus Christ; it signifies God himself, and the waters are God's people, as it is here explained in the 26th verse; the trees being cut down, represented the death of Christ, and being cast into the water, his uniting himself to his people by coming down from heaven, by taking our nature, and by his Spirit.
Exod. xv. 27. "And they came to Elim, where were twelve wells of water, and threescore and ten palm-trees; and they encamped there by the waters." These twelve wells of water, and threescore and ten palm-trees, are a representation of the church. The twelve wells of water answer to the twelve tribes, twelve patriarchs, twelve heads of the tribes, and twelve apostles. They signify the church itself, and then they answer to the twelve tribes. The church is compared to a fountain or spring of water, Cant. iv. 12. The hearts of believers are like wells of living water, the water being the grace of the Spirit. Or they signify the ministry of the church, and so they answer to the twelve patriarchs, and twelve apostles; the twelve patriarchs were the fathers and fountains of Israel, according to the flesh; and the twelve apostles, and gospel ministers, are the fathers of Israel, spiritually. Through the twelve apostles, Christ delivered his pure doctrine to the world, as through so many fountains of pure water, and through gospel ministers in general, Christ communicates the living water of his Spirit to the church, as through so many springs, or pipes, or conveyancers, Zech. iv. 12. The twelve fountains signify Christ himself; he is represented by twelve fountains, as the Holy Ghost is represented by seven lamps, Rev. iv. and he is called twelve wells, according to the number of the instruments by which he communicates himself. However, in which sense soever we take it, the water represents the Holy Spirit. Christ communicates himself to his church only by his Spirit; he dwells in their hearts by his Spirit, the ministers of the gospel are instruments of the conveyance of the Spirit, the hearts of particular believers are fountains of living water, that is, of the Spirit.
The seventy palm-trees signify the church, which is compared to a palm-tree. Cant. vii. 7, 8. Deborah, the type of the church, dwells under the palm-tree. Believers are compared to palm-trees, 1 Kings vi. 29. "And he carved all the walls of the house round about with carved figures of cherubims, and palm-trees, and open flowers, within and without;" which represented saints and angels: the number seventy answers to the seventy elders which were representatives of the whole congregation of Israel, and are called the congregation, Numb. xxxii. 12. Josh. xx. 6. or church, which is a word of the same signification.
It is probable the palm-trees grew so about these twelve fountains, that their roots were watered and received nourishment from them.
Exod. xvi. 19, 20. "Let no man leave of it till the morning," &c. Hereby perhaps we are designed to be taught our absolute dependence every day upon God, for the supplies of his grace and spiritual food. We not only depend on him for the first conversion of the soul, but daily depend on him for grace afterwards. This manna must be given us every day, or we should be without food. We are taught not to rest in and live upon past attainments, but to be continually looking to God, and by faith fetching from him fresh supplies. We must not lay up in store the grace of this day for to-morrow, to save us the trouble of seeking and gathering more. We never have any to spare; hereby we shall make a righteousness of what we receive and do; and when we make that use of it, it is like manna that breeds worms and stinks.
Exod. xvii. 9. "I will stand on the top of the hill, with the rod of God in my hand." Moses's rod, as has elsewhere been observed, signifies three things, each of which it signifies in this case. 1. It signifies faith, by which God's people overcome their enemies: "for this is the victory that overcomes, even our faith."
Mr. Henry says this rod was held up to God by way of appeal to him. Is not the battle the Lord's? Is not he able to help, and engaged to help? Witness this rod, the voice of which thus held up was that of Isaiah li. 9, 10. "Put on thy strength, O arm of the Lord. Art thou not it that hath cut Rahab?"
2. It represents the word of God, the rod of his strength, which is the weapon by which Christ, the antitype of Moses, overcomes his church's enemies. This is the sword which proceeds out of his mouth.
3. Christ himself lifted up as the banner of his militant church. Christ is prophesied of in Isa. xi. as a rod, "a rod out of the stem of Jesse;" arid in the same place it is said, "He shall stand for an ensign of the people," and their ensign as an army brought out of Egypt, and fighting and conquering their enemies; the children of Edom, in particular, are mentioned, ver. 1-10, 11, 12, 14, 15, 16. This ensign and banner is Jehovah-Nissi, Jehovah our banner, agreeable to the name of the altar Moses built on this occasion, ver. 15. Moses stood on the top of a hill, and there lift up this ensign, the wonder-working rod, which had brought such plagues on their enemies, and such marvellous deliverance for them before, that the people at the sight of it might be animated in the battle. Christ himself, when he was lifted up on the cross, that he might draw all men to him, was lifted up on a hill. He stood and cried on the top of a hill, even the mountain of the temple at the feast of tabernacles. God hath exalted him to heaven, set him on his holy hill of Zion; caused him to ascend a high hill, as the hill of Bashan; hath set this rod in the mountain of the height of Israel, and from thence his glory is manifested to gather men to him, and to animate his church to fight his battles. From thence his glory was manifested on the day of Pentecost after his ascension, and from thence it will be manifested to his church, when they shall go forth to their victory over antichrist and all their enemies. He will shine forth on that mountain of the house of the Lord, from behind the veil, from between the cherubim; and all flesh shall behold it, and so all nations shall flow together to the mountain of the Lord shall be gathered to this ensign and then shall that be fulfilled, in Isa. xi. 10. "At that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek;" ver. 12. "And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah, from the four corners of the earth."
Exod. xvii. 15. "And Moses built an altar, and called the name of it Jehovah-Nissi." (i. e. The Lord my banner). Altars were types of Christ, and therefore were sometimes called by the name of God, as Jacob called the altar he built in Bethel, El Bethel, or the God of Bethel. The special reason of Moses's calling this altar, that he built on occasion of their victory over Amalek, the Lord my Banner, was that Christ in that battle was in a special type represented as the banner of his people, under which they fought against their enemies, to which they should look, and by which they should be conducted as an army were by their banner or ensign, viz. in Moses holding up the rod of God in his hand on the top of the hill, as verses 9, 10, 11, 12. That rod was a type of Christ, as has been shown, No. 195. Moses, while the people were fighting with Amalek, held up this rod as the banner under which the people should fight: while Moses held up this rod, Israel prevailed, and when he let it down, Amalek prevailed.
This is agreeable to what God commanded when the children of Israel were bitten with fiery serpents. Num. xxi. 8. "Make thee a fiery serpent, and set it upon a pole;" in the original it is, "set it for a banner," or "ensign," or "upon an ensign." In all likelihood, the brazen serpent was set up on one of the poles of the standards or ensigns of the camp, and probably on the standard of the tribe of Judah, which was a lion, and was a type of Christ, who is the lion of the tribe of Judah: so it is prophesied that Christ should stand for an ensign. Isa. xi. 10, 12. "And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel."
Exod. xx. 24, 25, 26. "An altar of earth thou shalt make unto me And if thou wilt make an altar of stone, thou shalt not build it of hewn stone; for if thou lift up thy tool upon it, thou hast polluted it: neither shalt thou go up by steps unto mine altar." These rules have respect to what was to be done now immediately, the altars they were to erect, and the sacrifices that were to be offered in the wilderness before the building of the tabernacle. God's altar was to be very plain and very low, so that they might have no occasion to go up to it by steps. The heathen greatly adorned their altars with the curious works of their own hands, and worshipped in high places, and built their altars very high, thinking hereby to put great honours on their gods, and make their services very acceptable to them. But God lets his people know that their seeming adorning, by their own art and handy work, will be but polluting, and their recommending themselves by their high altars will be dishonouring themselves, and showing their own nakedness: perhaps typifying this, that whenever men ascend high and exalt themselves in their own works or righteousness in God's service, they show their own nakedness, and pollute his worship, and render the services they offer abominable to God. Mr. Henry has this note on this rule for plain affairs: "This rule being prescribed before the ceremonial law was given, which appointed altars much more costly, intimates that after the period of that law, plainness should be accepted as the best ornament of the external services of religion, and that gospel worship should not be performed with external pomp and gaiety."
Exod. xxiii. 26. "Behold, I send an angel before thee," &c. This does not seem to be the same angel spoken of in the 33d chap. which was a created angel, but the Son of God; for what was spoken here before was in the name of the Father.
Exod. xxiv. 18. "And Moses was in the mount forty days and forty nights." Moses being so long in the mount with God when he received his mind and will to reveal to Israel, represents Christ's being in heaven with his Father to receive his mind and will to reveal to his church his being from all eternity in the bosom of the Father; and it may be particularly forty days, because Christ came down from heaven, signified by this mount; it was four thousand years from the beginning of time, and from the creation and fall of man, and since the covenant of grace first took place, and Christ actually became the Mediator between God and man; which, putting ten for a thousand, and every age or century for a day, answers to forty days. That mount, when Moses was in it with God, typified heaven, as the apostle teaches, Heb. viii. 5.
Exod. xxv. 10., &c. "And they shall make an ark of shittim-wood," &c. The ark was upon many accounts a lively type of Jesus Christ. The ark was united to the Godhead, it had the cloud of glory over it and upon it, which was the symbol of God's immediate presence. The ark was the throne of God; Jer. iii. 17.; i. e. it was that that was his immediate seat, and where he was present in a higher manner than he was in any other place, or to which his presence was united in a more immediate manner than to any thing else. God was present in the land of Canaan, or the holy land, more than in any other part of the face of the earth. God was present in Jerusalem, the holy city, or city of God, above all other places of the land of Canaan, and he was present in his temple above all other places in that city, as a king is more immediately present in his own house than in any other part of the royal city. But God was present with the ark, which was his throne, more than in any other part of his house. So the human nature of Christ is as it were the throne of God, where God is present, more than in any other part of the whole universe. It is of all created things the highest and most immediate seat of the divine presence; that in which God resides in a higher and more eminent manner than in any other part of the highest heaven itself, that is his temple. The ark, in itself, was in some respects a mean thing for the throne of God and for the symbol of God's most immediate presence. It was only a wooden chest; it appeared without that form and pomp which the heathen images had, on which account the heathens despised it, and the children of Israel were often ashamed of it, and had a mind to have images in the stead of it, as the heathen had. So the human nature of Christ is in itself a mean thing; man is but a worm; the human nature has no glory in itself; it is but a vessel, that must receive its fulness from something else. As this chest in itself was empty, its fulness was what was put into it. Christ, when he was on the earth, appeared without form or comeliness, without external pomp and glory. The Jews, when they saw him, saw no beauty wherefore they should desire him, and he was despised by the Gentiles; he was to the Jews a stumbling-block, and to the Greeks foolishness. Though the ark was in some respect mean, yet it was exceeding precious; though it was made of wood, yet it was over-laid with gold. So the man Jesus Christ was exceeding excellent; though he was a man, one of the mean race of mankind, yet he was a holy man, perfectly holy, endowed with excellent graces and virtues. Christ God man, Mediator, is wonderful; his name is secret, his person and offices are full of unfathomable mysteries. Hence Christ's name is called Wonderful, as the prophet Isaiah says; and the angel that wrestled with Jacob says, "Why askest thou after my name, seeing it is secret, or wonderful?" and Isa. chap. liii. says, "Who shall declare his generation?" and again, in Prov. xxx. "What is his Son's name, if thou canst tell?" As an ark is a thing shut up, what is in it is secret; hence secret things are called arcana. The mercy-seat was upon the ark, and never was separated from it, which shows that God's mercy is only in and through Jesus Christ. The ark was God's chest, or cabinet. Men's cabinets contain their most precious treasure: which denotes the infinite dignity and preciousness of Christ in the sight of God the Father, and the infinite love the Father hath to him, and delight he hath in him. The beloved Son of God is his most precious treasure, in which God's infinite riches, and infinite happiness and joy, from eternity to eternity, does consist. Cabinets are made to contain a treasure; so the ark contained the precious treasure of the law of God, and the pot of manna: the one signifying divine holiness, of which the law of God is an emanation and expression; and the other signifying divine happiness, for manna was spiritual and heavenly bread, or food; but food is the common figure in Scripture to represent happiness, delight, and satisfaction; or in one word, those two things that were contained in this cabinet, signified the Holy Spirit, which is the same with the divine good or fulness of God, his infinite holiness and joy. Christ is the person in whom is the Spirit of God, and therefore he is called the Anointed. In him dwells this fulness of the Godhead: he is the cabinet of God the Father in which is contained all his treasure. In him the Father beholds infinite beauty, (or holiness, which is the beauty of the divine nature,) and in him the Father has his food, or infinite delight and satisfaction.
The ark in the temple was not only God's cabinet, containing his treasure, but it was also Israel's cabinet; it contained the greatest treasure of the children of Israel. (See Note on Isa. iv. 5.) So Christ is the greatest treasure of his church; he is their pearl of great price; he is the church's portion and chief good; in him is contained all the church's fulness; of his fulness she receives, and grace for grace; all her happiness, all the covenant blessings that she hath, are bound up in Christ. The church hath the Holy Spirit, which is the sum of all her good, no other-wise than through Christ and in Christ. God hath given the Spirit not by measure unto him and from him; it flows to his members as the oil on Aaron's head went down to the skirts of his garments: particularly it is only in and through Christ that the church hath holiness expressed in the law of God, and happiness expressed by the pot of manna.
The ark itself, considered separately from the things it contained, was only a repository and vehicle to contain other things more precious than itself. So the human nature of Christ is only a repository or vehicle to contain and convey that which is infinitely excellent and precious. In this human nature of Christ dwelt God himself. The divine Logos dwelt in it by his Spirit, signified by the law and manna. The Spirit of God never dwelt in any other creature in anywise as it dwells in the man Christ Jesus; for in him he dwells without measure, on which account also he is called Christ, or Anointed. By the Spirit of God dwelling in so high and transcendent a manner, the human nature is united to the divine in the same person. And as that human nature of Christ is as it were the container or repository of the Deity, a vessel full of the divine nature, so is it as it were the vehicle of it, by which it is conveyed to us, in and through which it might be as it were ours in possession; for it is by the Godhead being united to the nature of man, that it becomes the portion of men, as the ark of old was as it were the vehicle of the Deity to the children of Israel. It was that by which they had the Deity, whose dwelling-place is heaven, dwelling among them as their God, and by which God maintained a gracious communication with them.