Commentary on the Old Testament Volume 1
And when he went out the second day, two Hebrews strove together, and he said to him, that did wrong, Wherefore smitest thou thy fellow? 14 And he said, Who made thee a Prince? &c. Hereby it appeareth, saith Calvin, that Moses had now propounded to himself to leave the Kings Court, that he might join himself to his brethren, for he went amongst them day after day, which argueth a great faith in him, for that he was not deterred by their burdens and grievous oppressions. And this was another part of a Ruler, as to smite an oppressor, so to make peace amongst brethren: but the Hebrew, that wronged his brother, shown of what an ill disposition that Nation was, in that he flew thus as it were, in his face for his good will We may learn from this example to perseverc in visiting the poor and distressed, and not to do it once only. 2 When we do our duties, not to be troubled, if we meet with hard [Note.] measure even from our brethren. 3 The wicked that do ill are most impatient of reproof, as the Jews were afterwards, when Christ reproved them seeking his death therefore, so that if we will approve ourselves not to be of that sort, we must patiently bear reproofs.
Moses hearing him speak of his killing the Egyptian, feared, and when it came to Pharaohs ear, he sought to kill him, but Moses fled. Heb. 11. 27. it is said, that he forsook Egypt, not fearing the Kings wrath: but that this is meant of his second going out of Egypt, see my Exposition there. And now he fled not, as repenting him of that fact, as Simlerus saith, or to seek to pacify the King being angry, as Calvin; but he went aside for a time, reserving himself for the execution of the office of a Deliverer, when God should the second time call him unto it. But I prefer the former, seeing it is most apparent, that he was at this time afraid; and if he should have come to seek reconciliation with the King, haply he might have doubted, that being seen, he should never have escaped.
The place to which he came, was Madian, a City, saith Josephus, of Arabia Petrea, near the Red-sea, having the name from Madian, the son of Abraham by Keturah, and he sat by a Well to refresh himself with water, as was the manner of travellers in those hot Countries to do. There were, as Jerome saith, two Cities of this name, one beyond Arabia in the desert of the Saracens Southward towards the Red-sea, and another by Arnon, the first of which, saith one, was of the Edomites, and the other of those that came of Keturah, the one, to which Moses fled 180 miles from Egypt, and from Jerusalem 160, and the other not above 24 miles from Jerusalem. It seemeth, that this Madian was not far from Mount Sinai, because Jethro came afterwards from thence to Moses with his wife and children, he being then about this Mount, and here Moses fed the sheep of Jethro, Chap. 3. 1.
Here was a strange beginning for a Deliverer of his people, he began to do [Note.] something; but presently he fled away, so that there could now according to man, be no more hope of any succor by him. Long was it, after he was born, before he did anything, even 40 years, and now he is absent again 40 years, before that he offereth himself again. But God, whose ways are not like man's ways, carried him forth to this exilement by a singular Providence, that he might be the better fitted for his office, when he had been so long in a desert place inured to suffer hardship, which yet he had not done living deliciously in Pharaohs Court: to this effect Calvin. Ferus rendereth other reasons. 1 That it might appear, when he should deliver them, that he did it by God's power, and not by his own, that the Israelites might learn to trust, not in man, but in God only. 2 That he might be altogether separated from the wicked house of Pharaoh. 3 That the Hebrews might be punished for their ingratitude, being left destitute of a friend, who might have done them many good offices, to bear their miseries yet 40 years longer, because at the 40 year of his age, he offering himself for a Deliverer was rejected. Thus the Jews rejected Christ, and were therefore left desolate a long time, and shall be left, till they have thoroughly smarted for their ingratitude, but at length he will come again with his grace unto them.
Moses being by a Well in Madian, an opportunity was offered him to grow into acquaintance there; the seven daughters of the Priest going about to water their fathers sheep, were repelled by the shepherds, but assisted by Moses, and this was an occasion that Moses was entertained by Revel their father, and he gave him Zipporah his daughter to wife, by whom he had a son whom he called Gershom.
Here was a singular Providence, for the comfort of Moses being now solitary and destitute of all worldly comforts for his zeal for God and his people: for it was not chance, but God's hand that brought him hither at this time, and wrought further for him for his benefit. Here again he also shown his Heroicall spirit in succouring distressed Virgins after the manner of those Worthies of old, celebrated by the Poets and other Writers, as Hercules, Theseus, &c. Touching the father of these Virgines, he is called a Priest, or, as the word also signifieth, a Prince: but forsomuch as his daughters were put to this toil of keeping sheep, and contending with shepherds, I think with Calvin, that he was not a Prince but a Priest, so likewise the Septuagint tender the word, and Philo and Josephus affirm him to be a Priest, yet the Chaldee Paraphrast calleth him Prince, and Artapanus cited by Eusebius King of Arabia. But if he were only a Priest, being the chief, he was a man of great account. If it be demanded, whether he were a Priest of the true God, or of Idols? I find, that two Rabbins have been of contrary opinions; Ibn-Ezra saith, that he was a Priest of the true God, proving it from his saying, Exod. 18. Blessed be the Lord, who hath delivered you out of the hands of the Egyptians, [Quest.] and he offered sacrifices to God. But David Chimhi saith, that he was now an Idolatrous Priest, but converted, when he heard of the wonders done by the Lord in bringing his people out of Egypt, because he saith, Now I know, that the Lord is above all gods, as if now first he began to know and acknowledge this. Calvin is for the first, and upon the same ground, and because if he had been an idolatrous Priest, Moses would not so readily have married his daughter. It is rather to be thought therefore, that this people coming of Abraham, were not so far degenerated, but that they had still some knowledge of the true God, and worshipped him, although their worship was haply joined, as in all places in those times, with many corruptions. And for that speech of Jethro, Now I know, &c. it argueth no more, but that he was more confirmed in faith touching God's almighty power.
For the name of this Priest, here it is Revel or Reguel, as in the Hebrew, Exod. 18. Jethro. Judge. 4. 11. Hobab. Whereupon some have held him to be trinomious, or of three names, Jethro signifying, adding, because he added one point unto the Law, Chap. 18. of appointing Captains over thousands, hundreds and fifties; and Hobab, loving, because he loved the Law of the Lord, being converted unto it; and at the first his name was Reguel, and hereunto they add a fourth, Kenite, Judge. 4 16. But Hobab is plainly said to be his son, and so the brother in law, and not the father in law of Moses, although Judge. 4. 11. may seem to speak to the contrary. But whereas it is there said, The children of Hobab, the father in law of Moses, it is to be understood, the son of the father in law of Moses: Josephus saith, that his proper name was Raguel, and his cognomen Jethro, the Septuagint render him Jethro in this place.
Touching his son, whom he calleth Gershom, because saith he, I have been a stranger in a strange Land: Moses had not one Gershom only by Zipporah, but another called Eliezer, Exod. 18. yet of one only mention is here made, although the Septuagint are bold, and the vulgar Latin following them to put them both down here. It is not to be thought, that he had this son presently after his marriage, but many years after, because he returning again to Egypt the 40 years set his two sons and their Mother upon an asse, neither had he yet circumcised one of them, so that we may gather, that the first was born to him many years after his coming into Madian. For the reason yielded of the name Gershom, Moses would doubtless by giving his child this name put himself in mind, that he must not always dwell in Madian, but long after the promised Land, and Heaven, of which that was a type, and that in Madian: and so in this world wheresoever, he was but a stranger, as is spoken of him, Heb. 11. and his son also might hereby be put in mind of the same. This name then was used, as a prop to support his faith, and as a monument to declare it, and how that he believed a time would come, when he or his should have a share in Canaan for a continuing possession. For the question, whether this were the wife of Moses called an Ethiopian, Numb. 12? It is answered [Quest.] by some, that she was the Kings daughter of Ethiopia, said before by Josephus to have been taken to wife by Moses, when he warred in that Country. But because Philo, who wrote of the life of Moses before Josephus, saith nothing of that Marriage, it may well be thought to have been a fiction, and that he never had any such wife, or if he had, she being left in that Country, and never coming to him after, cannot be the woman meant, Numb. 12. Others therefore answer better, that Zipporah said here to be of Madian, is the same that is said there to be an Ethiopian. Thus Augustine, who saith that the Midianites were anciently called Ethiopians, as we may gather 2. Chron. 14. 10, 13. because the Ethiopians, whom Asa is said to have overcome, and to have taken their Cities, may be noted to have had the same Cities with the Midianites, which argueth, that they were all one people. So likewise Theodoret saith that Zipporah was an Ethiopian, for she was of Saba a City of Ethiopia, belonging to the Queen of Ethiopia, and he rejecteth that of Josephus as fabulous, and another thing related by Apollinarius as more fabulous, that Moses besides Zipporah took him an Ethiopian woman, in a figure of Christ his taking a Church of the Gentiles, black through Idolatries and sins, as an Ethiopian. Jerome also saith, that Cush and Madian were one and the same, one being added to express the other. Haback. 3. 7. I saw the tents of Cushan, or Ethiopia in afflicttion, the Curtaines of the Land of Midian did tremble; for thou must, saith he, understand the Ethiopians and Midianites to be the same. There were two Countries called by the name of Ethiopia, one Western far off from Egypt, and the other Eastern near unto it, since called Arabia: so Strabo and Pliny; and here dwelt the Ishmaelites, Midianites and Amalekites, who because they came all of Abraham, are sometimes called by this one name Ethiopians or Arabians. Eusebius saith, that Zipporah was the Daughter of Reguel the son of Adam, the son of Gersam, the son of Abraham by Ketura, and so the fourth from Abraham, but the names do not agree.
And in process of time the King of Egypt died, and the children of Israel sighed by reason of the bondage, &c. In the Hebrew it is, In those many days the King of Egypt died, that is, in the 40 years of Moses his living in the Land of Madian. In the days of the King, called Orus, towards the end of his Reign, Moses fled into Madian, after whom succeeded Acengeres, and reigned twelve years, and then Achorus nine years, and lastly, Chenchres sixteen, who was the King, that perished in the Red-sea: so Simlerus out of other ancient Writers. If this were so, not that King alone was now dead, but the second and the third after him also, and the fourth now reigned. In the changes of Kings there was no change to the better of the state of the children of Israel, unless in respect of their children, who were not put to death, as before. They were still oppressed with heavy burdens, under the weight of which they are now said to cry and to mourn, not that they cried not before, but because persisting till now in their sighings and laments, the Lord began to provide for their deliverance: For which cause he is said now to have heard them, and to have remembered his covenant, and to have had respect unto them, not that he at any time forgot his covenant, but because he is then said to remember, when he doth according to the same: so Calvin and Simlerus, &c.
Some think, saith Simlerus, that they were only affected with so great grief out of a sense of their bodily miseries, but not out of true penitency. It cannot indeed be denied, but that grievous oppressions of any send forth loud and prevailing cries up to heaven, and the just Judge of the whole world is moved hereby to take revenge upon oppressors, and to deliver the oppressed crying unto him, for this redoundeth greatly to his glory, to right the causes [Note.] of those that suffer wrong. But there is great reason that we should think more charitably of God's people, and that their oppressions were a means to work true repentance in them, and that in penitency they now cried unto the Lord, and pleaded his covenant with Abraham, Isaac and Jacob, and so were heard and delivered. But it was a strange thing that Moses, the Deliverer, should be left in a strange Country so long, even to his old age, and then be sent and not before. What hope or expectation in man's reason could now have been of comfort and help by him? but he that bringeth light out of darkness, taketh his time now, when the Hebrews plainly saw, that by none other means they could have succor, but by the Lord's reaching out his helping hand in a miraculous manner, that we all might learn, not to trust to any worldly means, or to seek thereunto, but only to God.
For the Allegory of Moses his coming into Madian, as he sat by a Well, and drove the shepherds away, watering the flocks of Reguels daughters; so Christ coming by his Apostles amongst the Gentiles, when he had left the Jews, drove away the Philosophers and idolatrous Priests, and gave refreshing by his grace to all that believed in him, beginning with baptizing them with water at Rivers and Fountaines, and thus it cometh to pass that he hath a wife amongst them, which is his Church, of whom he begetteth Gershom a stranger, because all the children of his Church acknowledge themselves to be pilgrims and strangers here. After this, as the King of Egypt dieth, so the Devil with his kingdom is destroyed, and the faithful mourn and lament for their sins, from all which God is ready pressed to send them a timely deliverance. To this effect almost Rabanus.
CHAP. III.
ANd Moses kept the sheep of Jethro, his father in law, and led them behind the will dernesse, and came to Horeb, the Mount of God. Moses had hitherto led a shepherds life, and still continueth the same, being now aged, and in this course he must needs endure much hardship by heat and cold, and watchings day and night, yet he patiently persisted in it now 40 years, although his beginning had been in Courtly pleasures and Princely glory. An example to be looked at by those that are fallen from riches to poverty to work patience in them. By this pastoral life he is initiated to be a Pastor of God's people, as David was; for what is a Prince, but a Pastor, and what else is his duty, [Note.] but the duty of a Pastor, to care for the good and welfare of his people? But why doth he now lead his sheep behind the wilderness to this Mountain? [Quest.] Some say, both that he might be more safe, and lie hid there from his enemies, and more remote from the company of the idolatrous Midianites, and that he might more quietly meditate, and pray for the afflicted people, for by prayer a secret place is to be sought. But Josephus simply, because this was a grassie place, wherein he might best feed his sheep, the warmth there causing the grass to spring the sooner, and it was the Spring-time, when he thus brought them thither. And this is rather to be held; Moses going, as his calling required, with his sheep, where the best grass was, came unawares to him by a singular Providence to the Mount of God: thus God hath his ends in human actions, when they think not thereupon, for his own glory and the special [Note.] good of his people. Mount Horeb is called the Mount of God by anticipation, because for God's appearing and giving the Law there, it had that name afterwards, it is the same that Mount Sinai, called Horeb on the West, Sinai on the East part, Horeb for the heat, and Sindi for the bushes growing there It was three days journey from Egypt, for which cause Moses desired Pharaoh to let the people go three days journey into the wilderness to do sacrifice. One saith, that from Midian to Horeb are 64 miles, and that it was distant from Jerusalem 420 miles, and yet that it was in Madian, the chief City whereof to which Moses belonged, being 160 miles from Jerusalem, which relation cannot be true, because contradictory in itself.
And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush, and he looked, and behold, the bush burned with fire, and was not consumed. Here were two things seen by Moses, a flame of fire, and the Angel appearing in it, A most beautiful form, saith Philo, not like to any visible thing, a plainly most divine image, shining with most clear light, that a man might think it to be the image of God. He which is said here to be the Angel of God, is by Calvin and Simlerus held, not to be an Angel properly so called, but the Son of God, showing himself in this likeness, who by Malachi is called the Angel of the Testament, by Isaiah, the Angel of great Counsel, and by Zacharias, a Prince amongst the Angels, becaue Moses afterwards wisheth to Joseph the blessing of the Angels, that appeared to him in the Bush, and Saint Paul plainly saith, that whereas this Angel went before the children of Israel, it was Christ, that followed them, and led them; and lastly, because he setteth himself forth, as Jehovah, having his being of himself, and giving being to all other things, which no meet Angel would have done. Thus also all ours. And well may Christ the Son of God, be called the Angel of the Lord, because he was sent of the Father, as the word Angelus signifieth, although not now, according to that sending in the flesh, for which specially he hath this name, yet to show before by his appearing at certain times to the holy Fathers by that likeness wherein he was seen as by a praeludium to his future incarnation, and coming in a true human body. And of this opinion also was Theodoret, who saith, The speeches used by this Angel, I am the God of Abraham, Isaac, and Jacob: and again, I am that I am, do show, that the Angel which appeared, was God. But he is called an Angel, that we might know him not to be God the Father, for whose Angel could he be? but the only Son of God, who by Isaiah is called the Angel of great Counsel. And as in calling him an Angel he would show him not to be any of the ministering Angels, but the person of the only begotten, so he doth again publish his nature and power, in telling, that he said, I am the God of Abraham, &c. for this doth declare his divine substance and show his eternity. Saint Augustine speaketh doubtingly of it whether it were the Lord in the Angel or the Lord himself, who is called the Angel of great Counsel, Christ being hereby understood, but in another place, he saith plainly, Is an Angel the God of Abraham, &c? therefore our Savior himself may rightly be understood. And again, the Father cannot be understood, but either the Son, or the Holy Ghost, yet we read not of the Holy Ghost called an Angel in any place, but of the Son most evidently in the Prophet, that he is the Angel of great Counsel. Justine Martyr also saith, that in this and other apparitions of the Old Testament not God the Father, or the Holy Ghost, but the Son appeared, so likewise Tertul. lib. 2 contra Marcion. Hilarius lib. 4. de Trinit. Ambrose. lib. 1 de side. Chrysost. in Act. 7. All which I have noted before, Gen. 32. v. 24. Qu. 1 And on the other side, who have held him to be an Angel, and upon what reason, and to whether of these I most incline.
But what might be the cause of the Lord's appearing by his Angel in this manner? Ferus summeth up divers reasons together, saying, that he with appeared, was not the Lord, but an Angel, this being a difference betwixt the [Quest.] Old Testament and the New, that the Old was given by an Angel, this by the Son of God, yet because this Angel represented God, he is called Jehovah, and God. The Angel of the Lord appeared now in a bush in flaming fire, because thus the state of the children of Israel was most aptly figured out, who were as a bush in the fiery flame of affliction, yet forsomuch as they should now be delivered, and were not by afflictions consumed, but wonderfully multiplied, the flame consumeth not the bush, but this was by the miraculous power of God, because the fire would otherwise soon have burnt up the bush, and it was by the same power, that the Israelites not able to bear such oppressions were preserved in the midst of them, for although an Oak may stand in the midst of a flame, yet a vile and weak bush cannot, but by miracle. And because fire is so raging, that nothing can stand before it, but it burneth down most strong buildings, his appearing in a flame shown, that Pharaoh, and all his armed Troups should be destroyed by him. The bush indeed, in which this flame was, was not consumed, to show, that herein God is unlike to material fire, that burneth and consumeth things nearest to it, but not things further off, for the Lord contrariwise hurteth not those in whom he is, but the wicked who are far from him, as Egyptians, he surely destroyeth. And the Jews, saith he, will give this apparition to be so made, because in fire, or in a bush no Image can be made, lest afterwards coming to that place they should by idolatry corrupt themselves. Philo, who hath the first of these reasons, addeth this also as another: a bush, although it be weak, yet is thorny and woundeth with touching, therefore by this Bush was signified, that the present infirmity of the Jews should be turned into great power, and that they by many and grievous plagues should wound, as with pricking thorns, the Egyptians greatly, of whom they were then vexed. The former reason is also embraced by Theodoret, Calvin, Simlerus and all others. And Calvin particularly saith, that this vision for signification was not unlike to that, Gen. 15 where a burning Lamp was seen in the midst of a dark caliginous furnace, signifying, that God would not suffer his people to be extinguished in the midst of the darkness of their oppressions in Egypt. And as the Hebrews, so the Church of God in all times under persecution is as a bush comprehended by a flame, but not consumed. This is also applied by Gregory to the Law given to the Hebrews, and to Christ, who came of them. For the Law is called fiery, Deut, 33. 2. but consumeth not sins, which be as thorns. And the Deity being as a fiery flame in the man Christ, who was for his outward vileness and sufferings as a bush compassed with thorns, consumed him not. Bernard applieth this to the Virgin Mary set forth by a woman clothed with the Sun, showing the coming of the glorious Spirit upon her, and yet able to subsist. Some to a regenerate man, in whom is the flame of concupiscence, but not unto his consumption, but only for his exercise. Lastly, Isidore, saith, As Moses saw the Lord in a representing the Church, so in the Church only may a man come to see the Lord to his comfort, and not out of it by any means. Touching fire, by which God is called, as he is here set forth by it; Dionysius observeth many ways a similitude betwixt God and it. Fire is felt by all things, and is in them, but yet not mixed with them, overcometh all things, maketh those things, that it layeth hold upon, to serve it self, reneweth with the vital heat all things, in lighteneth them, and hath the force of discerning all things, is agil, swift, tendeth upward, and can by no power be made to tend downward; if it be neglected, seemeth not to be; but being stirred up, it forthwith breaketh out into a shining flame, and being imparted to all things, is never yet diminished, all which may be applied unto God.
And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. It is a question, whether Moses being moved by some divine instinct turned to see this, or as a Philosopher, the better to discern the natural cause hereof? For it is no rare matter in some places to see flaming fires, as in Lycia and in Iseland, where there is much Bytuminous and Sulphurous matter, and in Italy near Naples now that I am writing this Febr. 10. Anno 1631. it is reported, that a very great Mountain hath most terribly burned ever since, Jan. 6. sending forth by the violence of the flame stones and ashes, and flakes of fire in incredible quantities an incredible compass about to the destroying of many people and cattle near unto it, and the fiering of houses. And •• Iseland they say, that there are Fountaines of fire, which dry up waters, and yet burn not stubble. It is not therefore improbable, but Mosos a learned man in all kind of learning, whilst he was in Egypt, and having increased greatly his knowledge by study and meditation in the 40 years of his leading a solitary Shepherds life in Madian, would upon any new accident desire to come with his skill to the contemplation of it, for the further improving of his learning. For of his spending his time in the study of Philosophy and virtue in these 40 years, that he might be the more enabled for any function, Philo speaketh. But both Ferus, Calvin and others hold that Moses was now carried by a divine instinct, it being put into his mind, that this vision was offered unto him of God, and did portend some great matter.
Then God called unto him out of the midst of the bush, saying, Moses, Moses, &c. God maketh not a dumb show, but as in all other visions, so in this he speaketh to his servant, and he doubleth his call, to move him to the more attention, and biddeth him put off his shoes, forbidding him to approach thither, because the ground, that he stood upon was holy ground, to strike into him the greater reverence in hearkening to that which the Lord should say: thus Calvin. And he did not only, saith, Simlerus, by calling him twice by his name, stir him up to attention, but also comfort him, showing this his good will towards him, for when a King calleth his Subject by his name, he showeth hereby his good will towards him, as Saul when he was well pleased with David, said, Is this thy voice, my son David? but at another time being offended, he spake of him by none other name but this, The son of Jesse., And it is noted of Scipio, that he studied to call his Subjects everyone by his proper name, to show his good will towards them, and Cyrus likewise did speak to each of his Soldiers by name. The Hebrews say, that to confirm Moses the more, the Lord used a voice like to Amram, as in speaking to Samuel like Eli, but this is vain. For the prohibiting of Moses to come near, it seemeth hereby, that there was some human curiosity at this time in him mixed with divine contemplation: for as God's command is for humble drawing near unto him in faith, so his prohibition is against human curiosity and temerity in searching into the things of his Majesty, as we may also see, in that bounds were afterwards set in giving the Law to keep the people from coming too near. In forbidding him then to come near we are taught not rashly or without due reverence to approach unto God; we must take heed unto our feet when we enter into God's house, and be more ready to hear, then to offer the sacrifice of fools. But why doth he bid him put off his shoes? Ans. [Quest.] Besides the general reason of reverence brought before, Theodoret yieldeth this, hereby he would teach Moses before, how the Priests should serve him in the Temple, or Tabernacle, that is, doing sacrifice with their bare feet, for thus, say the Jews, the Priests were wont to minister in the Temple. He also nameth other reasons of others, as 1 To signify, that he should put off worldly cares adhering to this mortal life, which shoes do most aptly represent, seeing they are made of the skins of dead beasts. 2 That by putting off his shoes he might sanctify that ground; but this is contrary to the Text, wherein the ground is affirmed to be holy, and therefore he must put them off.
Ambrose saith, that hereby the Lord would teach him to put away the fear of death, in executing that office to which he would now call him, and whereby he was to flee out of Egypt before, as he put off his shoes made of skins of dead beasts, so he should put away the fear of death. The same Ambrose also in another place, and Cyprian yield this as a reason, that by this ceremony he might show, that he came not to the Bush representing the Church, the Spouse of Christ as the Bridegroom, but gave place herein unto Christ, because the putting off of the shoe amongst the Jews, was a sign of yielding a man's right in the relict of his nearest Kinsman to another, Deut. 25. Ruth. 4. Simlerus applieth this otherwise to the abnegation of a man's self, and yielding from the right of the old man, and because shoes are made of the skins of the dead, to the putting off of the dead works of the flesh. The main reason next unto that of reverence, and acknowledging his own unworthiness before the Lord, seemeth to me to be one not hitherto touched, viz. that by this symbol we might learn to put away all filthiness, that we may be fit to stand before the Lord, who is most holy, because the holiness of the place is spoken of, and shoes have dirt and filthiness commonly about them, whereby the place trodden upon may be defiled, but this also is in Simlerus. The other of putting away worldly cares, and the dead works of the flesh may well come under this, because these do defile, or, as Ferus hath it, to put away the imitation of those that are dead in sin. The affections are feet of the mind, if then they be upon sin or upon the world, when we approach to God, our shoes are not put off, the place is polluted, or if we come trusting to our own righteousness with the proud Pharisee, or to a naked faith, as Ferus speaketh. As for that application of Theodoret to the Priests ministering with naked feet in the Tabernacle, haply that custom was rather in time taken up upon superstition through a fond imitation of this of Moses, and afterwards of Joshua, who was bidden to do the like, and not by divine institution, because in all the Laws of Moses there was no precept for it. And from hence it is likely that Pythagoras commanded his, saying, Do sacrifice with bare feet, and pray so, and the Romans, as Tertullian reporteth, sacrificed being bare-footed, and thus it is reported, that the Lacedemonians were wont to pray, and the Mohammedans come to their holy assemblies at this day bare-footed. The Papals also place great Religion in going to holy places bare-footed, taxing us, because we reject this so ancient a custom used to show reverence. But we look to precepts, and herein finding that the reverence [Note.] commanded outwardly standeth in being uncovered our heads, and humbly kneeling, use this reverence only, rejecting the other as being personally enjoined, and at some particular times only. And as for being bare-footed, let this be in putting off worldly thoughts and sins, which only pollute, as hath been said.
But how is it said; the ground that thou standest upon is holy? Ans. This was only in respect of God's appearing there, and whilst he sanctified this place to descend upon it to give the Law there. Whence we may gather, that places set apart for God's people to stand before him, to learn his will, and to pray unto him, are holy places, and there we ought to be with all reverence. Thus the place, where God appeared to Jacob, came to have the name of Bethel, that is, the House of God, which is holy, and the Temple at Jerusalem was holy. But the time being expired of doing sacred duties there, the Lord shown, that it was no longer to be counted the holy place to assemble in, by demolishing it down to the ground, as he had before pronounced, that not at Jerusalem, nor upon Mount Gerizim God should now be worshipped, but in every place in spirit and truth. The going for religions sake to Bethel, after that it was polluted, is condemned by Hosea, who counted it now holy no longer. More of the holiness of places, see in my Exposition upon John 4. 21.
And he said, I am the God of thy father, of Abraham, Isaac and Jacob, and Moses hid his face, &c. If it be demanded here, whom he meaneth by father? [Quest. 1] Some answer, saith Simlerus, that Abraham is meant, and some Amram: I think, that the word father belongeth to the three here nominated, as if he had said, of thy father Abraham, thy father Isaac, and thy father Jacob. If it [Quest. 2] be further demanded, why God entituleth himself by these three more then by any other? It is commonly answered, because to every of them he had anciently promised to give the land of Canaan, and hereby Moses might know that he was mindful of his Covenant, & with the more assurance by faith expect the accomplishment of this promise now. If it be demanded, why God is [Quest. 3] named three times here; the God of Abraham, the God of Isaac, and the God of Jacob? I answer, partly to intimate the mystery of the Trinity, and partly the special Providence of God, appearing over each of these in their times, and the excellency of everyone of them for some singular grace in him; as of Abraham, for faith and obedience; of Isaac, for purity of mind and innocence; and of Jacob for patience and constancy, that we might imitate them herein, and so have God for our God. Whereas Moses is said to cover his face, Elijah did the like, 1 King. 19. 13. and another time when the Lord would pass by Moses with his glory, he said, that he would cover him with his hand, and after take it away, that he might see his back-parts, but his glory he might not see. And as men, so Angels cover their faces before the Lord's glory with their wings. And this is a Symbol of reverence, the glory of God being hereby shown to be so great, that no creature is able with open face to look upon it. And to this height of ambition is the great Turk come, that as if he were a God, every man that cometh before him, must also be with his face covered. Under the New Testament the man is appointed in praying and prophesying to be uncovered, and the woman only to be covered, whereby is signified, that all things were covered under the Old Testament, and as it were hidden, but revealed under the New, so that now we may with open face behold the glory of the Lord.
And the Lord said, I have surely seen the affliction of my people in Egypt, and have heard their cry, &c. In the Hebrew it is, By seeing I have seen; which is so spoken to show the certainty. He nameth their cry, because oppression and blood-shed, whereby they suffered, are crying sins.
And he saith, He came down to deliver them, &c. not that he descendeth or ascendeth, but then he is said to descend, as also against the men of Babel, & of Sodom, when he doth actually either succor his or execute judgments upon the wicked. And as he saith, that he came to deliver them out of the hands of the Egyptians, so he saith, that he came to bring them up into a large and good Country, flowing with milk and honey, To the place of the Canaanites, Hittites, Amorites, Perizites, Hivites and Jebusites. It may be [Quest.] demanded here, how the land of Canaan could be called a large Country, and how it could be spoken of as so fertile, and what these people were, that did now inhabit it? For the largeness thereof, it was but 160 miles in length, where it was longest, viz. from Dan to Beersheba, and 46 miles in breadth, as Jerome saith, and therefore it is here called large, only in comparison of the land of Goshen, in which the Israelites now dwelt, and because that afterwards being more increased in the days of David they were further enlarged by the addition of other Kingdoms to theirs. For the fertility, much is spoken also in other places, as, Deut. 8. Deut. 32. Deut. 11. Levite. 26. and Lev. 25. God promiseth, that the land should bring corn enough in one year for three years, that they might keep the seventh year a Sabbath. When the spies who were sent to search the land, returned, they certified Moses, that it was indeed a land flowing with milk and honey, and in token of the great fruitfulness, they brought a cluster of grapes upon a staff between two. And the same is reported by Aristaeus, who brought the Septuagint to Ptolemy to translate the Bible: for he saith, that this Country was full of olive-trees, and all kind of corn and pulse, and that it abounded with Vines and honey, and most fruitful pastures, and innumerable Cattle. Hecataeus Abderita also saith, that there were three hundred thousand acres of the best and most fruitful grounds. Josephus so highly extolleth it for fruitfulness, that he years he shall not err, that shall call it a divine tract, because the best things do plentifully grow there, and the dearest, neither can any Country almost in all the world compare with it in other fruits, it doth so multiply whatsoever is sown there. Brocardus likewise, who spent ten years in that Country 300 years agone, saith, that corn doth wonderfully increase there upon their ground, although not so well tilled, and without the help of dunging, and there are abundance of all manner of most rare fruits, and specially of the apples of Paradise, which, he saith, grow after the manner of clusters of grapes, 100 on a cluster, of the bigness of an hens egg, of a most delicate taste, and sweet as honey, and in conclusion he saith, there are all the good things of the World, that a man may truly say, it is a Country flowing with milk and honey. Yet Strabo on the contrary side, that the Jews easily obtained Jerusalem, as for which none would greatly contend, for it is rocky, containing a Region about for the space of sixty furlongs barren and dry. And Jerome saith, that Jerusalem was the worst part of all that Province, being rugged with rocky mountains, and dry, using rain-water, which is preserved in Cisterns, instead of that of springs, which is rare. And travellers, at this day report the like, that for the space of 15 miles about Jerusalem, the ground is almost barren, not yielding so much as a tree, or scarce a shrub: but of old certainly it was most fruitful, otherwise▪ the Lord could not have spoken so of it, neither could so great a multitude have been maintained within so narrow bounds, never being forced by their increase to seek habitations in other Countries▪ it slowed then with milk by reason of the cattle, yielding plenty of milk, and with honey, which was, as Josephus saith, there not only, as in other places, but also there were Palms in abundance, which being pressed, yielded very much honey, and that not much inferior to the best. But since, and as it seemeth, even since the time of Brocardus, that fruitful land hath been turned into barrenness, being much changed before in Jerome's days, so that he could write no better commendations of it. As for the inhabitants, they are here but six sorts, in other places seven, in some but three, and in some ten, the reason hereof see before, Gen. 10 14.
Here the same is repeated again of his seeing the oppressions of the Israelites, that Moses be the more assured, that he took their miseries to heart, and would now provide for a redress.
Come therefore, and I will send thee to Pharaoh, to bring forth my people, &c. He could, saith Ferus, have done it himself, but he will use means, yet see what weak means he chooseth, a simple shepherd, and no man of power, so likewise afterwards he sendeth Fisher-men Apostles to bring his people out of spiritual miseries, that he alone might have all the glory. He biddeth Moses come, that is, with his mind, being therein set to do, as he commanded, and had given encouragement to him to do by his promise of delivering them.
And Moses said, Who am I, that I should go to Pharaoh, &c?
As Moses, so Jeremiah and Jsaiah afterwards sought to be excused from the Prophetical office, to which they were called, the one alleging that he was a child and the other that he was of polluted lips, and unto these we may add Jonah, and Ammanius when he should have been made a Pesbyter, is said to have cut off one of his ears, that so for the want of a member he might be thought unfit, and when it was said, that perfection not of the parts of the body so much, but of the mind was required in a Minister, he threatened, if they urged him any further to cut out his tongue also. So hardly have some been drawn to be Leaders to God's people in this kind. But two things certainly wrought with Moses. 1 The remembrace of the Egyptians hatred against him for killing one of them, 2 The ingratitude of his own countrymen, rejecting him, when he had before offered himself for a Deliverer unto them. He doth then here only plead his own unfitness, and there was certainly now a great weakness of faith in him, till he was further confirmed, which wrought with his other considerations to make him unwilling to go about this matter. Yet in all humility appeared, and a due weighing of the greatness of the office to be a Leader, for the censuring of those who [Note.] looking at nothing but the dignity and the benefit of Prelacies, are far from refusing them, for they contrariwise without any pondering of their unworthiness thrust themselves with all forwardness into them: and yet if to be a Leader in temporal things be so great a burden, it is so much more in spiritual, when as if any die in their sins, and be not admonished, their blood shall be required at their Leaders hands.
And he said, I will certainly be with thee, &c. The Lord to encourage Moses against his fears, promiseth to be with him; and to confirm his faith, giveth him a sign, that the people should after their coming out of Egypt, worship him in that Mountain, which when it was come to pass, as other like signs to Saul and Hezekiah of things to come, availed not a little to confirm him touching the Divine Providence in all things, happening from this time till then. The Hebrews refer these words, Thus shall be a token that I have sent thee, to the present burning of the bush and not consuming it: but both Ferus, Calvin and others reject this, and embrace the former, as being indeed the true sense.
And Moses said unto God, When I shall come to the children of Israel, and say unto them, &c. and they shall say to me, What is his name? what shall I answer? Then God answered, I am that I am, say thus to the children of Israel, I am hath sent me to you.
Some think that Moses asked God's name, as being through his corrupt education in Egypt altogether ignorant of God: but this is certainly false, for he is commended before this to have had faith in God. Some think that he inquired thus out of curiosity, but neither is that true, for it stood him in hand to be well informed to speak and prove, that God appeared unto him, or else he should in all likelihood return again without doing any good upon the children of Israel. The drift of his question then is, by what means he might persuade them, that God had appeared unto him, and would deliver them. He inquired not so much, saith Calvin, after a name consisting of words and syllables, as after a note of difference. Error, saith Ferus, had made many gods, and therefore he desired to know, how he might persuade them, that he came in the name of the only true God. But others, by what means he would deliver them, whether by inward motions and inspirations, turning Pharaohs heart, or by outward judgments: I rest in the other, & the answer also maketh for it, & Moses his further enlarging of his question, Chap. 4. 1. Touching the Answer of the Lord, I am that I am, in Hebrew 〈 in non-Latin alphabet 〉 , I will be that I will be in the Future tense, but the future, say the Hebrew Talmudists, containeth all differences of time, present, past and to come, and therefore it is rightly used to show God's eternity comprehending all times. And because the future is often used amongst the Hebrews for the present, it is rightly translated, I am, as also by the Septuagint, 〈 in non-Latin alphabet 〉 . Thus also Philo rendereth it, saying, that the meaning is, no name agreeth to me properly, to whom alone it belongeth to be. And the being or essence, by which God here calleth himself, saith Dionysius, is rightly spoken of when his name is asked, because it is more ancient then all other participations, as life and wisdom, &c. and from this have all other principles their being. Justine Martyr likewise saith, that God called not himself by any proper name, but by a Participle, ill ens, to put a difference betwixt himself and all false gods, which are called gods indeed, but are not, whereas he is. Gregory Nazianzen saith, I am that I am, as much as I was, am and will be; or more rightly, I always am, was and shall be, being proper to the creatures: for he comprehendeth all that which is in himself, neither having beginning nor ending, being a certain immense and boundless Sea of essence. Augustine also saith, In the nature of God there shall not be anything, but what now is, neither hath there been anything which still is not, but only that which is eternity it self; wherefore let men, saith he, hope in thee which know this thy name, I am that I am, and let them not hope in things that by the volubility of time flow away, having nothing but shall be, and hath been: because that which shall be; in them, when it is come, is by and by past, being expected, till it cometh, with desire, and lost, when it is come, with grief. And why, saith Jerome, doth God take unto himself the name of essence as his proper name? because he hath his essence of himself, and all other things have their essence of him. And are not Angels, and Heaven and earth and men, &c. saith Gregory, that of God it is said, I am? Certainly they all are; but it is one thing to be, and another principally to be, one thing to be mutably, and another immutably. God only is the first being, and is immutable, all other things are of him, being made out of nothing, and would soon again return to nothing, if he did not uphold them. Tho Aquinas saith, that this name (I am) is the most proper name of God in three respects. 1 For the signification, which is not of any form, but of himself. 2 For the universality, other names are less common, or else do determine him by adding something according to reason. 3 This signifieth one in present, such as God is, whose essence knoweth not either past or to come. Others, that go upon the future, I will be, expound it, as having reference to the help which he would give to the children of Israel, as if he had said; I will be a Deliverer to them, as R. Solomon; or as if the latter word were an exposition of the former, I will be, because I will be forever without end, as other Hebrews. But most follow the former reading (I am) understanding it, as implying God to have his being of himself, to be eternal and immutable, and to give being to all other things, so that they cannot be said to be, but of and through him, and are subject continually to mutations, that which is now in a moment of time being such, as that for it is, we must say it was, and shall be only, if God will, so likewise Revel. 1. S. and Heb. 13. 8.
And God said again to Moses, Say thus to the children of Israel, The Lord God of your Fathers, of Abraham, Isaac and Jacob, &c. In Hebrew Jehovah Elchei. The name Jehovah is also taken from essence, noting Eternity, and the force, from which all things are, of which he is the cause essicienter, formaliter and sinaliter, as the Schoolmen speak. Many names of God are found in the holy Scriptures, as Jerome noteth, out of the Hebrews. 1 El. strong. 2 Elohe. 3 Elohim. 4 Sabbath, the Lord of Hosts. 5 Elion, excelsus. 6 Adonai, the Lord. 7 Shaddai, omnipotent. 8 Jah. 9 Ehejeh 10 this name Jehovah, in Hebrew 〈 in non-Latin alphabet 〉 , all three from one radix 〈 in non-Latin alphabet 〉 to be. The last name is called by the Hebrews Nomen Tetragrammaton & ineffabile, a four lettered name, and unspeakable. And the reason, why it is unspeakable, is, because it is uncertain, with what points these 4 Letters are to be supplied. And to make it the more probable, that to pronounce this name aright as a great secret, they render the next words, this is my name forever, by these, this my name is secret or hidden, affirming that the word 〈 in non-Latin alphabet 〉 being written without vau signifieth not ever, but hidden: but when the Messiah cometh, he will reveal the right pronouncing of it. Then the Lord shall be King over all the earth, as Zacharias speaketh, and there shall be one Lord, and his name shall be one, viz. this one name rightly pronounced, which (they say) none ever could do, since Simeon, who pronounced it taking Jesus in his Arms. For he was the last that pronounced it, and since none know the right pronunciation thereof. But when the Messiah cometh, it shall be known, according to that of the Prophet, Then shall my people know my name, wherefore in lib. Sanhedrin it is said, Whoso shall dare to pronounce this name, shall have no part in the life to come; and it was forbidden altogether to be pronounced out of the Temple, and there when it occurred, Adonai was read instead thereof. Now it cannot be denied indeed, but that by the confession of the most learned in the Hebrew tongue, it is uncertain, how this name should be pronounced, the pronouncing of it by Jehovah being new and unheard of in former ages: Thus Genebrardus. The name Jovah or Jehovah is neither amongst Christians nor Jews a name of the Lord, and cannot come from any other, but Jove. We Christians have not heard by the Apostles, or by any of the ancient Fathers, that God was ever so called, although Dionysius, Jerome, Theodoret, Rabanus and Joachim Abba • have written whole books of the names of God, both in Greek and Latin. And the Jews deny, that they have amongst them any such name, and detest this appellation, as a profanation thereof. For if this were the name, say they, all our Ancestors certainly should not have been ignorant of it, Rabbi Moses Egyptius, Joseph, and Albo, Jacob, Moses the Author of the Maiemonius, Abraham, Ibn-Ezra, Lyranus, Burgensis, Ritius, and Felix, who were converted from Judaism to Christianity, and have written professedly of this Nomen Tetragrammaton, and of all other the names of God. Wherefore he inveigheth against this name, in the words of Origen, saying, that it is a most detestable error of the Gentiles, to give God a new, uncertain, strange and unused name, yea he addeth, that he thinketh the spirit of Varro is called from Hell again, who thought Jove to be the God of the Jews, to the overthrowing of the truth of God: thus he.
Our late Writers, who are for Jehovah, do not think that it cometh from Jove, but rather that the Heathen hearing of this, as the name of the true God, called their chief God so, from Jehovah Jove. But according to this it must be granted, that anciently it was thus pronounced, whereas Antiquity hath given us no light into this pronunciation. Irenaeus pronounceth it Jaoth; Isidore, Jodiod, as if it were to be sounded by Yod doubled; Macrobius, Iac; and Clemens Alex. saith, This mystical name consisting of 4 letters may be called, Iao, which is, and which is to come. Theodoret saith, that the name of four Letters is called by the Samaritans Javae; by the Hebrews. Yah. But although it may beknown, how this name is to be pronounced, yet Moses certainly was taught to pronounce it, when he was bidden to go and say thus to the children of Israel, and therefore the next words cannot be read; This is my name in secret, but forever, as we read it, which also further appeareth by the words added for the explication of this, and my memorial from generation to generation. And the word 〈 in non-Latin alphabet 〉 is used also in other places without van in this sense, but as with van it signifieth eternity, so without it, saith Jerome, it is put for a time that shall be determined, yet both ways it is translated (in seculum) forever. The radix of 〈 in non-Latin alphabet 〉 seculum is 〈 in non-Latin alphabet 〉 to hide, and therefore is the word coming hence rendered forever, because the end of the time hereby signified is hidden and cannot be seen into, and for this cause not only eternity is hereby set forth, but a long durance, the end of the time whereof is to man unknown,. The Hebrews, as is most probable, out of a superstition so seldom pronounced this name, that at length the right pronunciation was forgotten, especially in the captivity of Babylon, at what time their whole language was much corrupted; yet it is rightly called uneffable, because the thing set forth hereby cannot according to the essence be sufficiently uttered, and because God and the things of God are not lightly, and commonly to be spoken of, but with great care and reverence. It is also an incommunicable name, because when as the name Elohim is communicated to Angels and to Judges, this is not spoken but only of the Lord, and of Christ, hereby appearing to be one essence. The Hebrews hold, that this name doth mystically set forth the whole Trinity. 〈 in non-Latin alphabet 〉 principium, the Father, 〈 in non-Latin alphabet 〉 vivere, the Son, and 〈 in non-Latin alphabet 〉 a Conjunction copulative, the Holy Ghost, and 〈 in non-Latin alphabet 〉 is twice, but 〈 in non-Latin alphabet 〉 once, because the Son hath a double relation, to the Father, as begotten, and to the Holy Ghost, as proceeding from him, together with the Father. In ancient Hebrew books, for this name, three Jods are set down, with Camets under, all enclosed in a Circle, the 3 Jods setting forth the 3 persons, Camets the divine nature common to each one, and the Circle their Unity. Others find the Trinity here otherwise, which I spare to set down. Now if in this name the Trinity be set forth, there is some verity in that which they hold touching the Messiah, that he shall teach his people this name, for so hath Christ done, as Joh. 1. 18. it is spoken of him, when he so clearly taught the Trinity, saying Go teach all Nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost. And they say, that whoso knoweth rightly this name, may do anything, work Miracles, cast out Devils, &c. and therefore Jesus knowing it did such wonders, and if so, then by their own grounds it is plain, that he is the true Messiah. This name is also by superstitious persons held to have virtue to repress and to call forth Devils, and to cure diseases, for which cause it is much used by enchanters, but that is a foul abuse.
The Letters of this name engraven in Gold in the high Priests miter, when he came forth to meet Alexander the Great, struck such reverence into the King, that he fell down and adored it. And being asked by Permenion, why he so reverenced that Priest, when he was reverenced of all men? he answered that he reverenced not him, but God, whose high Priest he was. To conclude, [Quest.] if it be demanded, why God set himself forth by this name singularly? I answer. 1 Because it signifying essence doth most fitly set forth him, that hath his essence of himself. 2 That giveth essence to all other things. 3 That giveth being to his promises, as he did now in the time of Moses, but not of Abraham, for which cause he saith, that he was not known to him & to the other Fathers by this name. 4 Because he is eternal, 〈 in non-Latin alphabet 〉 aptly being put for fuit, 〈 in non-Latin alphabet 〉 for erit, and 〈 in non-Latin alphabet 〉 for est. 5 Because he is immutable. But how saith he [Quest.] touching this name, the God of Abraham, &c. this is my name forever; for now this name ceaseth, he being called the God and Father of our Lord Jesus Christ? Ans. To this Calvin saith, that the Covenant made with Abraham was in Christ performed, and therefore his name is not by this blotted out, but rather renewed, and therefore Abraham's name ceaseth not under the Gospel, but he is still under Christ the Father of the faithful. God still goeth under this name, to show that his Saints departed are still living, as Christ argueth. If the name Ehejeb, or 〈 in non-Latin alphabet 〉 should seem strange to the children of Israel, to hear of the God of Abraham, &c. would not, but his promises to them would thus come into their minds to hope the more, that they should now be delivered.
Go gather together the Elders of Israel, and say unto them, The God of your Fathers hath appeared unto me, &c. The Elders of the people were not all the old men amongst them, but the Princes of the Tribes, who were by Pharaoh set over the rest to exact their works upon them, as we may see, Chap. 5. 14, &c. where they are said to be beaten, because the people had not done their tasks imposed upon them. These must be called together, and not all the people, who being so numerous, could not without confusion have been gathered together, and spoken unto by Moses, and from them the rest were to hear this message, that there being a consent amongst them, Pharaoh might afterwards be spoken to. Their Princes, saith Ferus, must first be dealt withal, who excelling the rest in power and wisdom, and knowing the promises of God made to their fathers, were more docible, and if they were won, the common sort being led by them in all likelihood, would the rather be drawn on also. For the common people led by force, not by reason, would otherwise haply have rejected this motion coming from one man, although it tended to their good. Princes and Governors and chief men then knowing that the [Note.] people are apt to be led by their examples, should give them good examples in all things, and not evil.
The words, which Moses was commanded to use unto them, are, I have surely remembered, &c. alluding to those of Jacob, The Lord will be with you, and bring you back into the land of your fathers, and of Joseph, God will visit you, and make you to ascend, &c. that recounting God's ancient promises, they might the rather believe and obey. For when they should hear these two words 〈 in non-Latin alphabet 〉 being; and 〈 in non-Latin alphabet 〉 visiting, say the Hebrews, they might know the time to be now come. The words following, Verse 17. are the same that were used to Moses before, and therefore the sense may be sought there.
And when they shall hearken to thy voice, thou and the Elders of Israel shall go in to the King of Egypt, and say unto him, The Lord God of the Hebrews hath met us, now therefore let us I pray thee go three days journey in the Wilderness to sacrifice to the Lord our God. The Lord could have by his power brought them out, no leave being asked of the King, but because he is for good order and obedience to Kings, he directeth them thus to do. And Pharaoh refusing to yield, there would be just cause of bringing judgments upon him to his destruction. And he biddeth them say, The Lord hath met us, intimating that this motion came of the Lord, and was not a motion of their own, but came unexpectedly unto them out of his great mercy. He putteth none other reasons into their mouths, as that they being but as sojourners there, he did them wrong thus to enthrall them, and to murder their children, but only this, that the Lord commanded them this service, and if any Lord upon earth should withstand his will, he should show himself worthy to be deprived of all Lordship and Empire for rebelling against the great Lord of all. But how are three days going out to sacrifice only [Quest.] spoken of, when the intent was, that they should go altogether away, never to return again? Answ. This was all that God would have at this time revealed unto Pharaoh, reserving the further manifestation of his good pleasure, till afterwards. We are not bound to discover all our intentions to our enemies, the liberty of a few days is only to be propounded unto him, that his obstinacy in not yielding in so small a matter, might appear to be the greater, and the more worthy of severe punishment, especially the people, to whom this was denied, being such, as that they ought always to have been free to go at their pleasure. But how can it be said that they went to [Quest.] sacrifice, when as Stephen saith, that they offered no sacrifice to God in 40 years, out of Amos 5. 25? Answ. They did sacrifice, when Jethro came to Moses, and when the Tabernacle was set up, as is expressly related, and probably at many other times, see my Exposition, Act. 7. 41. but their neglect of this duty, is inveighed against by Amos, his meaning being, that within a while, all the sacrifices which they offered, were made to idols, and not to the true God, and therefore are said not to have been done to him.
And I know, that the King of Egypt will not suffer you to go, but with a strong hand. This is foretold, lest when they should come to Pharaoh, and be stiffly denied, they should be altogether discouraged: for now they were armed to bear the repulse, it being no more then according to the divine Prediction they might expect. But why would the Lord have them go to Pharaoh to entreat that which they should not obtain? Answ. For the greater glory of [Quest.] God, when afterwards that should be justly extorted from him which he unjustly denied, being so courteously entreated. These words, but or unless with a strong hand, are in the Hebrew 〈 in non-Latin alphabet 〉 even not with a strong hand, whereupon divers expound them diversely; some referring them to the Hebrews, as if it had been said, He will haply let some of you go, but not with all your bands, which are as a strong hand; some to the Egyptians, thus, He will not let you go by his strong power, for hereby he will think to hold you; some to the Lord thus, He will not let you go, no not when I shall send my plagues upon him: for he suffered them not to depart for all the nine former plagues, till the last was sent, which, according to this Exposition, must be meant in Verse 20 here following, but there it is, I will smite Egypt with all my wonders, and afterwards he will let you go: and therefore the best is to expound it by this word, unless or without, so Simlerus. Tremellius rendereth it, ne quidem manu forti, and Fagius likewise, and to this do I rather incline, and the next words may aptly be expounded, as agreeing to it, being thus taken, Therefore I will smite Egypt with all my wonders; that is, not only with those, that he shall not be moved by, but bringing still judgments upon Egypt, till that by the last he shall be compelled to let you go, who would not yield for the former. And thus understood, they might be more confirmed, when God should come with a strong hand in many plagues, and yet he should obstinately deny leave unto them to depart, whereas otherwise, a strong hand being used in these plagues, and yet not prevailing, they might haply have doubted of the event.
And I will give this people favor in the sight of the Egyptians, and it shall come to pass, when ye go away, that ye shall not go empty. 22 Every woman shall ask of her neighbor, &c. vessels of silver and gold, &c. This is added for encouragement, that with the more alacrity they might go about this business, God that hath all hearts in his hands, saith, that he will turn the hearts of the Egyptians so, as that whereas now they hated the Hebrews, they should be loving and beneficent towards them, and send them laden away with great riches. And this may be a great comfort to us, and a Bulwark against the fear of most fell and powerful enemies, when God will, he can tame and [Note.] turn them, and make them gentle. If it be demanded, how this may be justified, for to take from one to give to another is against Justice, and the just [Quest.] Judge of all should preserve to everyone his right rather? I answer, that whatsoever any man hath, is the Lord's, and therefore at his pleasure he may take from one without injustice, and give to another. Some answer otherwise, that the Egyptians had gotten their goods out of the Hebrews labors unjustly extorted from them, they being hardly in the mean season maintained, and therefore in requiring these goods now of them, they required but their own. But there needeth no reason to be rendered of the Lord's doings but his will according to that of Augustine: The command of God is such, that a man may not judge of it, but obey it, because he knoweth how justly he commandeth, and it is a servants part to do obediently whatsoever he commandeth. There cannot be a juster titleto anything, then by his donation, for he is above all Laws, and his will is a Law to himself, and to all things: thus Calvin. And this defense is sufficient; neither could the goods thus taken away be counted stolen, because the true Lord and Owner of them all thus disposed of them. Vessels of gold, of silver and raiment only are named, but they had precions stones also, as is most probable, because we read of them afterwards in the building of the Tabernacle, and of oil and sweet spices, therefore the whole prey that they should carry away, was comprehended under these. And it is said, that the women should ask them, because many of them pertained to women for ornament and use about their bodies and houses. And it is said, They should put them upon their sons and daughters; that is, saith Calvin, they should have such plenty, that they should all go out laden with them. For the Allegory, Moses sent to Pharaoh with judgments may not unfitly be thought to set forth the Law given by God to destroy the Devil and his works, that men, who were mancipated to him, might be called hereby from his service, but the Law effected not this no more then Moses by speaking to Pharaoh, yet the Lord Christ by his death and resurrection did it, as the Lord destroyed Pharaoh, and delivered Israel, by a strong hand: thus Rabanus Maurus. And for the rich things of the Egyptians which they should carry away, they figured out the diversity of learning amongst the Gentiles, which should be turned under the Gospel to the adorning of the Doctors of the Christian Religion: so Isidore.
CHAP. IV.
THen Moses excused himself, saying, They would not believe, that the Lord had appeared unto him, whereupon he was bidden to cast his rod down upon the ground, and it was turned into a serpent. The Hebrews say, that Moses sinned here in saying, that the people would not believe him, and therefore he was punished with terrors before his rod turned into a serpent, and with a leprous hand. But these are vain imaginations. Moses knowing how stiff they were, and having some experience hereof, when before he offered himself for a Deliverer unto them, but was rejected, could not but be doubtful of their believing him, and therefore desires to be further instructed, how to make them believe. The Septuagint therefore by Paraphrase render the words thus, If they will not believe nor hear me, what shall I say unto them? as if he had said, What sign shall I do in their sight, that they may believe? And this seemeth indeed to be the end of his speech, because he had hitherto only been taught, in what words to speak unto them, but no present power was yet conferred unto him, to show his calling, which, as I said before, was a thing that he desired to be satisfied in, when he asked the Lord his Name, and having not hitherto obtained it; now he moveth again for it, and hath power to show signs given unto him. First, his rod or staff, for so the word 〈 in non-Latin alphabet 〉 here used, signifieth, is turned into a serpent, when he had cast it upon the ground. It was doubtless a shepherds staff, which he used in keeping his sheep, and this is chosen by God for the thing, about which he would now show his power, as most apt for the present purpose. Hereby saith R. Abraham Ibn-Ezra, is Pharaoh set forth, who at the first entering of the Hebrews in Egypt, was as a rod, easy to be handled, but afterwards as a serpent, for which cause he is by the Prophet called a great Serpent or Dragon. And again, at the time of their going out he was as a rod gentle and harmless. Lyranus saith, that hereby the state of the children of Israel was set forth, who at the first under Joseph had dominion, signified by a rod, but afterwards were cast down, and hated, as a Serpent; but finally, at their going out of Egypt returned to their power and authority again, when Moses took up this Rod at his coming to the Israelites: thus also Ferus, who saith moreover, that hereby was signified the horror of God's judgments, till they be brought, none fear them; but being brought, the very best are made to tremble; but being removed again, all fear is taken away. Calvin and Simlerus say, that Moses was set forth by this staff: for he in himself, being but a shepherd, obscure and living in exile, was no more to Pharaoh to move him, then a staff in a shepherds hand; but going to him at the command of the Lord, he became as the staff at his command cast upon the ground, a terrible Serpent to him, he should not need any other arms to terrefie Pharaoh, but going naked with this staff by a divine virtue he should be made to fear before him. But in that being laid hold upon by Moses again, it is turned into a staff, it was signified, that the same which should be terrible to Pharaoh should be a support and comfort to Moses, and to Israel. And this I take to be the best, as most agreeable to the present purpose. For the Allegory, to which this is also turned. Rabanus will have this rod a figure of Christ, who being cast upon the ground by his incarnation and passions, the Jews fled from him, as abhorring to acknowledge him to be their Savior, but they shall take hold of his tail as it were, when in the last times they shall be turned to the faith, and then shall he come again in power to judge the world, of which the rod is a sign. Isidore saith, that he was made like a serpent, when being crucified, his Disciples fled from him, but rising again he became again what he was before, &c.
Augustine will have Christ crucified set forth, and by his death, subduing the Devil that he cannot hold the people of the Lord anymore in bondage, as Pharaoh could not hold the Israelites, &c. I think it better here to follow no Allegory but for the present purpose, unless we shall with Ferus make one in general of all these signs thus. Moses beginning with all signs of terror, figured out the Law given by him, which is to terror, but these being turned again, and all terror taken away, the Gospel is full of consolation if it be demanded, whether this were a true serpent or only in appearance? I [Quest.] answer with Calvin, that it was by God's almighty power made a true substantial serpent, and this was proved afterwards, when the rod of Moses thus turned devoured the rods of the enchanters of Egypt. Note here, how man differeth from himself, being left to his own weakness, or strengthened [Note.] by God's grace; being left, he feareth and fleeth; being strengthened, he feareth nothing.
Then God said unto him, Put thy hand into thy bosom: and he did so: and having plucked it out, it was leprous, as white as snow, &c. Hereby, saith Lyranus, was set forth the state of the people, when he should first take them into his Patronage, they should be more afflicted, but afterwards they were healed, and wholly delivered. Thus also Ferus, because God bade Moses to carry them in his bosom, but being taken as it were into his bosom, they became more abominable to the Egyptians, as the Leprosy, as they complained, Thou hast made us to stink before the Egyptians; and as the Leprosy cannot be cured by any but by God, so by God's power alone they were made more gracious; and as a man can easily put his hand into his bosom, so easily could God alter their case, when they were so hated.
Calvin, and after him Simlerus touch both the former signification of Ferus, and moreover, bring another, viz. that Moses was set forth by the hand made leprous, because he had been a long time separated, and shut up in Madian, like a leprous person, but now he was restored again to his former dignity.
After these two signs, in case they should not for them believe, a third is given, Thou shalt take of the waters of the river, and pour them upon the dry land, and they shall be turned into blood Because by two or three witnesses everything is confirmed, here is a third sign added, touching which Josephus writeth, that fetching water from some near place, he poured it down there, and it was turned into blood: but Philo more agreeably to the truth, saith, that this was not done till he came into Egypt. By this sign, saith Lyranus, was signified, that God would now be revenged upon that bloody sin of drowning Infants by destroying the Egyptians. And like unto this is that of Ferus, the shedding of the blood of their first-born for the casting of the Hebrews Infants into the River was signified by this turning of the water of the River into blood. The turning of the River-water into blood, might serve to remember the Egyptians of their bloody sin committed in those waters, and that now the time of revenge was therefore at hand, and it was a Praeludium of their perishing in the Red-sea. This sign of taking water out of the River, and turning it into blood, was done before the Elders of Israel, but the water in the River was turned into blood before Pharaoh, and continued so seven days to the great annoyance of him and his people, wherein there was a representation of that, which happeneth by a singular providence about murdered corpses, the murderer coming near, they bleed: so the Infants here drowned bleed as it were, and with their blood coming out and crying for revenge, change the waters into a bloody color.
And Moses said (O my Lord) I am not eloquent, neither heretofore, nor since thou hast spoken to thy servant, but I am slow of speech, and of a slow tongue.
In the Hebrew, for eloquent is (a man of words) and so the Chaldee Paraphrast and Aquila also render it; it is a Phrase in that language to set forth eloquence, as Josephs Brethren were called men of cattle, and Noah a man of the earth, that is, an Husbandman, as they were Shepherds; for the next words, neither heretofore, in Hebrew, neither yesterday nor the third day, that is, the day before that, and so it is rendered by all both Greek and Latin Expositors. But the meaning is the same: for these words are commonly used for all the time going before, or for a long time before, so Jacob saith, that Laban's countenance was not towards him, as yesterday and the day before, that is, as in times past, and Exod. 21. If an Ox had used to push yesterday, or the day before in the same sense, and it is spoken of a man not hating his Neighbor before, Deut. 19. Only in one place, two or three days before only are meant hereby, as when David told the High Priest, that they had contained themselves from women, two or three days, using these very words. Whereupon some will have the meaning here to be, that Moses being astonished with God's glory, since his beginning to talk with him, which they hence gather was 3 days one after another, was thus disabled to use his tongue. For, saith Rupertus, Hereby it is plain, that Moses his conference with the Lord continued to the third day, since which time, he found, that although before he was eloquent, yet now in this divine business he seemed a child unto himself, and unable to speak before men, so likewise Philo and Origen and Gregory illustrating the same by Jeremiah complaining of his inability in like manner. So that according to these, Moses was not naturally defective in eloquence, but since his communing with God: and for this that of Stephen, Act. 7. 22. may seem to make, where he calleth him, A man mighty in word and deed. But the Septuagint, which held Moses naturally to be of a stuttering and stammering tongue, answer, that he might notwithstanding be mighty 〈 in non-Latin alphabet 〉 , that is, in the speech, which is the invention and ratiocination of the mind. But whatsoever is or can be said for Moses his defect in eloquence growing now upon him, the Text maketh plainly against it, wherein the time, since the Lord's speaking to him is disjoined from that set forth by yesterday and the other day; as if Moses should have said, I have not only wanted eloquence heretofore, but even since thou hast spoken unto me, I have not found this fault amended. And if he had been taken with a want of words at this time only, there would have been no need of one to be joined unto him to play the Orator, but he being gone from this astonishing presence might have been able to do it himself; Wherefore Calvin is for a natural defect this way in him, & Pererius also. Some say, that being formerly eloquent, he now having led a Shepherds life so long, had lost that faculty; some, that he meant his inability for want of use to speak in the Egyptian tongue to Pharaoh; and the Hebrews say, that when in his childhood he had cast Pharaohs Crown to the ground, of which I spake before out of Josephus, Pharaohs Daughter excused the fact, saying, that the child did it out of simplicity: then a wizard of the Kings would needs have his wit proved by holding an hot coal to his mouth, which he did, and the child put his tongue to the coal, whereby it was burnt, and thus he was ever after hindered in his speech. But leaving all these as imaginations, I rest in that, which hath been said. The last words slow of speech, are Cavad, heavy or slow, he wanted words readily to express his mind, or labored in pronouncing them. And such an Instrument did God choose for [Note.] his own greater glory: and this doth Moses write of himself, laying open his imperfections, and backwardness in obeying God's calling in humility, whereby we must also learn to lay open and confess our own faults, that they may be forgiven unto us out of God's mercy.
But the Lord answered him, Who hath given the mouth to man, or made dumb or deaf, &c. Have not I the Lord? Now therefore go, and I will be with thy mouth, &c.
The Hebrews in rendering a reason, why the Lord speaketh of his making dumb and deaf and blind as well as giving a mouth to speak, say, that these things were spoken in alluding to his operations past about Moses, because when he had slain the Egyptian that wronged the Hebrew, and was by Pharaoh therefore committed to the Goaler, the Goaler was immediately smitten with blindness, and so Moses had opportunity to escape from him, and the King seeing him when he fled, was stricken dumb, so that he could not speak nor make any sign to have him apprehended again. But whether this be true or no is uncertain, but it is certain, that God can thus in judgment smite whom it pleaseth him, as he did the Sodomites with blindness. If it be demanded, why God did not heal his imperfection, but only promised to be with his mouth? I answer, that this was more, then to make [Quest.] him most eloquent, because thus he should be sure of good success, whereas eloquence separated from wisdom (that is, unless God giveth wisdom to move those that are spoken to, to good) doth more hurt to the Commonwealth then good, as Cicero speaketh. Again, when Moses having no good utterance by speaking should prevail, the power of God should be more magnified; and lastly, there would be the better use of Aaron joined unto him, one not having all gifts, but one some, and another others, the communion of the members of the Church being the better preserved by this distribution of gifts.
And he said, I pray the (O Lord) send by the hand of him, whom thou wilt send.
Rupertus expoundeth this request of Moses, as meant of the Messiah, as if he had said, Send him, whom thou didst promise by our Father Jacob to send to deliver thy people, when he said, The Scepter shall not depart from Judah, till Shiloh cometh, that is, mittendus, the man to be sent. And whereas the Lord was angry with Moses for speaking thus, he saith, that this was either because it was not for Moses to take upon him to set down the time, when the Messiah should be sent, which the Lord had reserved to himself, or he was so angry, that he would not vouchsafe him an answer touching that matter, but urged him now to go: thus also Justine Martyr, Tertullian, Cyprian, Eusebius, and Basil Others disliking this, because God was wroth, and answereth nothing touching the Messiah, as he would have done, if that had been the drift of Moses his speech, say that his meaning is, as if he had said, Lord, send by any other more fit, whom thou pleasest: Thus Calvin, and Tostatus and Cajetan. Others say, that Moses foresaw by the Spirit, that not he but another, viz. Joshua should bring the people into the Land of Canaan, and therefore he prayeth, that God would now send him also: thus R. Solomon. Others, that Aaron was famous amongst the Hebrews before this for prophesying: for Ezekiel saith, that God spake to them, before they came out of Egypt to put away their abominations, and not to serve the Idols of Egypt, and this they say, was by none other, but Aaron his Prophet then. And it seemeth to be so, because God spake to Aaron, to come and meet Moses, v. 27. as if it were a thing usual with him so to do. And therefore, he hearing of the authority of Aaron amongst the people, being also his elder Brother, desireth that he might rather be sent: thus some of the Hebrews. The words will bear any of these constructions, but Calvin readeth them, by the hand, by which thou wilt send; the Chaldee Paraphrast, send now by the hand of him, who is worthy to be sent. In the Hebrew, word for word it is, Send now, or I pray thee, by the hand thou shalt send; an eclipticall speech, which must be supplied with (which) or (of him which) and according to this latter we render it, following Pagninus. Touching Joshua, it is a mere imagination, that he had any Revelation, so that he should mean him. That touching Aaron, or of one at large, may indifferently be received. But because so ancient and famous Writers follow the first, and nothing of force can be brought against it, but much for it, I chiefly embrace that Thus also Simlerus, who saith, as making it the common exposition of our Church, Ours expound it of Christ, neither is it anything strange, that Moses should now desire, that the Messiah might be sent, who in all straits was desired by the faithful, as by Jacob, saying, I expect thy salvation (O Lord) when by the spirit he foresaw a dangerous time, and spake of it. If it be objected, that Moses knew, that the Messiah should not yet come, because the Scepter must first depart from Judah, and he himself [Object.] spake after this of a Prophet like unto himself, whom the Lord should raise up unto them; It is easily answered, that Moses, as all other Prophets was enlightened by degrees, and therefore now might be ignorant of that, and the knowledge which he then had of the Messiah was but obscure and not so punctual, as to be able yet to distinguish the times particularly. For God's being angry with him objected also before and answered; it may further be said, that he was angry for his seeking to withdraw himself from the office enjoined him, not respecting so much now, what was said of him, that was to be sent. These words, by the hand, are an Hebraism, it being meant by that Instrument, or man, &c. And the anger of the Lord was kindled against Moses, & he said, Do not I know thy brother Aaron, the Levite, that he can speak well? & behold, he cometh forth to meet thee, &c. These words, that he can speak well, are rendered by Calvin, Loquendo loquuturus est; and by Simlerus, Loquendo loquutus est; & it is both in the Hebrew and the Septuagint, by speaking he shall speak; but the Septuagint have it, 〈 in non-Latin alphabet 〉 , he shall speak for thee: the meaning is, he can certainly speak well, and hath not that defect in speaking, which thou objectest, and therefore I will join him unto thee. In that the anger of the Lord was now kindled against Moses, the like to which hath not been said: for any reluctance made hitherto, some hold, that he sinned by seeking to put off the office, to which he was called, to another; but others that he did not sin, because he desired that another might be sent more worthy, only out of humility, and not that he utterly refused to obey his calling. Simlerus is for the first, that he was not without fault, because God would not otherwise have been angry with him, & Calvin saith, that he obstinately denied now, & therefore God would not spare him any longer. The Hebrews also hold, that he sinned greatly by diffidence & distrust, & therefore for a punishment he was not suffered to enter into the land of Canaan; & Rab. Solomon saith, that he was for this deprived of the Priestly office, which should also otherwise have been conferred upon him as well as the Regal. Some also, saith Simlerus, hold that he was punished by the Angel that met him in the Inn afterwards, and would have killed him; and some, that his punishment was the continuance of his impediment in his speech, which haply should otherwise have been taken away. But I rather hold with Calvin, that the Lord's sharp reproving of him was his only punishment; for it is not a light, but a great punishment to a man for the Lord to be angry with him and in wrath to reprove him. Touching the Angels meeting him to kill him, and his being not permitted to enter into Canaan, there be other reasons yielded. And it is but an imagination, that he should otherwise have been High Priest also, because this office belonged to the first-born, as his right, & therefore to Aaron rather, who was his elder Brother. Only it may be, that he thus was prevented of the healing of his imperfection in speaking, because the Lord had promised to be with his mouth and to put words into it, whereas now he propoundeth to use another mouth to speak by. For the other opinion is Gregory, Basil & Jerome, &c. Gregory saith, that Moses in humility refuseth the glory of being made so great a Governor. There was a great difference betwixt him & Paul. For he hearing by Agabus that which might have discouraged him from going to Jerusalem, with great resolution answered, I am ready, not only to be bound, but to die at Jerusalem for the name of the Lord, but Moses, that he might not go into Egypt complaineth of his tongue. But the case is divers, Authority was propounded to Moses, Crosses to Paul. And so Paul is carried with a ready mind to adversity, but Moses even when God bade him, would have declined the glory of this power: he, God appointing him to hard things, studied to endure greater; but this man striveth by Prayer against this Prefectureship over the Hebrews; Wherefore by the inviolate virtue of both these Leaders going before us we are instructed, if we would truly endeavor to carry the palm of obedience, to go a warfare in prosperity▪ being set a work only by command, but in adversity even out of devotion. Basil comparing Moses and Isaiah together, saith, that he deferred, and desired, that he might not go to Pharaoh and to this people, because he knew the proud, stout and inexorable heart of Pharaoh, and the stubborn wit, unstable mind, and stiff neck of the Hebrews, of which also he spake, Exod. 32, and desired therefore the coming of the Lord, who only could save and forgive sins; but Isaiah moved by other considerations offered himself to be sent. And Jerome saith, that he heard it of a certain Hebrew, his Master, who once disputed this question, that Moses was to be praised herein for his humility and meekness, as thinking himself unworthy this ministry, and therefore was of God made greater: but Isaiah trusting not to his own merit, but to God's mercy, after that he heard from the Seraphim, that he was purged from all sin, offered himself in the zeal of faith. Whereas God's anger against Moses for this his refusal is objected, as arguing it to be sinful; it is answered, that he was not angry with him, as with sinners, but as one friend with another, or a Father with his child, by the show of such anger teaching them only, what they would have them do, and thus inducing them to do it: so Pererius; or as Cajetan hath it, the Lord was but a little angry after the manner of a man being moved with a sudden passion, because it is not said, he was angry but furor ejus iratus est, as if one should say of a man, accensa est cholera ejus intimating, not that he was angry purposely, but his choler was moved for the time; yet, Cajetan and Tostatus also think that he sinned venially, & lightly. I do not think with those Hebrews, that it was a great sin, because there was no punishment inflicted upon him therefore, but a sin of weakness, which is incident to the best, against which although God's anger be stirred, yet out of his infinite mercy, he is soon pacified again upon their repentance. But a sin I cannot but hold it to have been, because the Lord was provoked to wroth hereby, and for the name of venial, it was certainly none otherwise such, but as all the sins of God's servants, for which upon their repentance they have pardon. That Moses soon repented, appeareth by his yielding forthwith after this to do what the Lord enjoined him. Neither do the distinctions & similitudes brought prove it no sin, because one friend is not moved to choler against another, but for his fault, nor a father against his child whom he dearly loveth. As for the divers imaginations of divers touching his punishment, they are vain, since that when a man offendeth, but persisteth not in sinning, God useth only to chastise it, if it be but a disobedience begun, with reproof, hereby turning his servants, that are out into the right way again. If it be demanded, whether Aaron should have been joined w th him if he had not thus provoked the Lord, or whether this were yielded upon his pleading of his [Quest.] inability to speak? Calvin answereth well, that there is nothing done, but was decreed by the Lord from everlasting, yet he appointeth also the intervening of means, whereupon this or that is done, and so it was in this case, God meant before to join Aaron with Moses, but he taketh this occasion of his backwardness with a kind of indignation to join Aaron unto him, that he might have part of that honor with him, who by backsliding had fallen from a degree of his dignity. And he calleth him the Levite, to show the Tribe, which he had chosen, according to Malachi, and that his purpose of advancing that Tribe was not changed for the disobedience of Moses, who was of that Tribe. Behold, he cometh forth to meet thee, &c. Here the forwardness of Aaron is opposed to the backwardness of Moses, as if he had said, to stimulate him the more, He is come forth with all cheerfulness a long journey into the wilderness to fetch thee forth about this business, so soon as I called him, but thou being commanded framest excuse after excuse, and standest astonished through diffidence not being yet made, after so great confirmations to stir one foot as yet, and he cometh forth with this cheerfulness, to be but thy second, although he be thy elder brother, the envy of thy preference not hindering him, but thou being promoted to be chief art grieved at the office enjoined thee. Thus God partly by fearing Moses with his anger thrusteth him forth, and partly by offering one so near a companion unto him, allureth him, and by giving another sign of Aaron's coming out to meet him confirmeth him.
Thus shalt therefore speak unto him, and put words in his mouth, &c. And he shall be for a month unto thee, and thou shalt be instead of God unto him. The phrase of being as a God unto him, setteth forth nothing else, but that he should teach and guide him, and be a Prince unto him, and therefore the word 〈 in non-Latin alphabet 〉 is often communicated to Princes and Judges in the holy Scriptures, and the Chaldee Paraphrast rendereth it accordingly, Thou shalt be a Prince or Master unto him. It is weak, which the Arians infer hereupon, that as Moses was a God to Aaron, so Christ was God, but not otherwise: for he is not only called God, as a Prince, but in all things is partaker of the divine glory, and by him the World was made. Verse 17. And thou shalt take this rod in thy hand, and therewith do signs: Why must he take that rod? Ans. Because God commonly will have outward means used to work miracles, although there be nothing of worth in them, that it may appear, that his servants using these means did them, and so be believed. And a shepherds staff is taken to confound proud Pharaoh, when it should prevail against his scepter. The Hebrews feign, that this rod grew in Jethro his garden, and that none could pluck it up, till Moses came, who did it easily, and used it in keeping his sheep, striking terror hereby into wild beasts, and fraying them away. And that it was square, having the four letters of God's name engraven in the four sides thereof. Artapanus saith, that this staff was had in great honor amongst the Egyptians afterwards, a staff in the remembrance of it being kept and worshipped in the Temple of Isis: for they think Isis to be that earth, which smitten with the staff, brought forth so many prodigies. See Euseb. lib. 9. de praeparat. Evang. cap. ult.
And Moses returned to Jethro his father in law, and said unto him, Let me go I pray thee to my brethren in Egypt, and see whether they be yet alive, &c. It is a marvel that Moses telleth not Jethro of his vision to incline him the rather to be willing, but pretendeth another common reason. But it is to be thought, that he concealed his Vision, as which would seem incredible to Jethro, and make him haply think Moses a vain man, as being carried by fantasies. And therefore he dealeth thus only with his father in law, and forsomuch as upon this motive, Jethro is willing that he should depart with his daughter, it seemeth that Moses was in good credit with him, so that he suspected not any fraud, as lurking under this pretence. So Calvin. But whether was it not a fault in him to use this delay, for when one being called by Christ offered only to go first and bid those of his house farewell, he was forbidden to make this delay, and threatenened therefore. And Jacob omitting to go to Laban, went immediately into Canaan when he was bidden? Some Ancients have hereupon thought Moses worthy of blame, but he did herein no more then he was bound by the band of nature to do. Indeed when parents or friends stand in the way, and may be an hindrance to the obeying of God's calling, they are to be pretermitted, because God is first and chiefly to be obeyed, but when both obedience may be yielded to God, and respect shown to friends, both are to be done. The law of crucifying our affections, serveth not to take away natural affection, but to moderate and govern it. Thus Simlerus.
And the Lord said to Moses in Madian, Return into Egypt, for all those men are dead that sought thy life.
Some think, that this was spoken before, and placed here out of order, as Calvin; but Ferus better, and after him Simlerus, that this was a new apparition for his further confirmation and encouragement; for God appeared often to Moses, and therefore there is no need to imagine an Hysteron Proteron [Note.] to be here. When a man beginneth to obey God, he shall have comfort upon comfort.
And Moses took his wife and his sons, and set them upon an Ass, and returned into Egypt, and the rod of God in his hand.
The Lord did not bid Moses to carry his wife and children with him, but being bound by the Law of marriage so to do, he thought it his duty to have them with him, and that this would be no hindrance unto him to the execution of his office, as Saint Paul speaketh of leading about a sister a wife. He took them with him, saith Ferus, that they might see the marvels of the Lord, and so be brought to know and fear him, and that they might be joined to the people of God. And thus all men should bring their families, where [Note.] they may hear the Word of God, and learn to fear him. Whereas he is said [Quest.] to set them upon an Ass: it may be doubted, how one Ass could carry them all? It is answered, either that they were very young, or by an Ass is meant each of them upon an Ass, but I think rather that they were little ones. Here was a poor going out for one, that should be a Prince with only one Ass and a staff, for which he might have been contemned, but his glory stood in the staff of God, which he carried with him. Outward splendor [Note.] doth not honor God's Messengers, but God's Ordinance, his power and presence with them. We read before but of one son that Moses had, but here of sons, and who this other son was, see Exod. 18. 4. he was called Eliezer, because God, said he, hath been mine help. Wherefore he was now born unto him also, although no mention be made of him till then. Touching the rod, called the Rod of God, and by the Septuagint 〈 in non-Latin alphabet 〉 : it was so called, because God did work wonders thereby, and God appointed him to take it him, as if he had brought it and given it him.
Then God charged Moses to do all the wonders, which he had given him power to do, before Pharaoh: but he saith, that he would harden his heart Calvin, and after him Simlerus and Cajetan gather from hence, that God appointed Moses, even in Madian to do all the wonders which he did afterwards in Egypt, because he saith, all the wonders, and he foretelleth the obduration of Pharaoh, that Moses seeing it, might not be discouraged, as thinking, that he should never prevail with him, whom so many signs would not how to God's Will. For God's hardening of any man's heart, see Rom. 9.
And thou shalt say to Pharaoh, Thus saith the Lord, Israel is my first-born son▪ I command thee to let my son go, That he may serve me, and if thou refuse to let him go, I will kill thy son, thy first-born. That the request of Moses to Pharach might not seem unjust, in that he should desire, that Pharaohs subjects might go from under his dominion, the Lord intituleth them his son, and by consequence free from being servants to any man, and he addeth, My first-born; having respect unto the Gentiles, out of whom he would take to himself a Church afterwards. But a general rule cannot be drawn from hence, that the sons of God by adoption and grace ought not by any to be kept as servants any longer, for it was a singular privilege of the Israelites only, whom the Lord by express words was pleased thus to grace: so Calvin. To serve Pharaoh still, saith Simlerus, and to become a peculiar people of God, enjoying his promises in possessing the land of Canaan, and serving him there, were contrary, and therefore living in Egypt, and serving Pharaoh bein an hindrance from serving God, thus must cease, and they must go out free. Again, Israel is not only called the first-born of God in respect of the Gentiles, which should afterwards be taken into the adoption, but in respect of creation, whereby all people are God's sons, but Israel for his singular privileges, as his first-born son. In that he threateneth to slay Pharaohs firstborn, it appeareth, as was said before, that God told Moses of all the signs that he would do, before he came into Egypt, because this was the last. He speaketh only of his first-born, to terrify him the more: a punishment like to his sin is threatened: for killing Israel God's first-born, his first-born shall be killed. Or by first-born, saith Ferus, may be understood everything most precious, as if he had said, I will destroy all thy most precious things, but this is somewhat forced.
And it came to pass, that in the way the Lord met him in the Inn, and sought to kill him; And Zipporah took a sharp, stone, and cut off the fore-skin of her son, and cast it at his feet, saying, A bloody husband art thou to me, &c. It is not agreed amongst Expositors here, whom the Lord sought to kill: for some hold, that it was the child, as Augustine, who saith, that it may be doubted whether Moses be meant, of whom it may seem to be spoken, as being over that company: or the child, who was by and by succoured by his mother, circumcising him, this offering to kill him being to take revenge upon him for being uncircumcised, as was threatened in the law of circumcision. Yet if any man will have it understood of Moses, I will not greatly contend. And Tertullian saith, the son of Moses had been strangled by the Angel, had not Zipporah cut away his fore-skin with a stone. The interlinear gloss referreth it either to Moses, or to his son. But the Hebrews and most Expositors refer it to Moses. For it must needs be spoken of him that God had appeared to before, and not of the child of whom if it had been meant, he should have been named. And indeed the fault was altogether in Moses, and therefore he and not the child was now in danger. And this may be thought to be the reason, why not Moses, but Zipporah circumcised the child, because he being terrefied through the danger of present death threatened unto him, could not do it, wherefore she to deliver him with all speed did it. But in what manner was he endangered? R. Solomon feigneth, that an Angel appearing [Quest.] like an huge Dragon, devoured Moses unto that part of the body which was circumcised, whereby his wife gathering, that this was, because the circumcision of the child had been neglected, she presently circumcised him, and so Moses was delivered. But to let pass such fables, most of the Hebrews think, that he was smitten with a mortal disease, and it being conceived, that this was because he had not circumcised his son, she did it, he through weakness being unable at that time, but giving her this charge. Theodoret and Diodorus say, that an Angel appeared unto Moses, threatening to kill him with a sword in his hand, as afterwards to Balaam. But Calvin arguing those of presumption, that determine, how the Lord would have killed him, saith that it sufficeth to know, that he was so terrefied, as that he was in danger of death, so likewise Tremel. and this is safest But what [Quest.] was the cause of this sudden change of the Lord towards him? Saint Augustine saith, that some think Moses to have been thus endangered, because it displeased the Lord that he should take his wife and children with him, as an hindrance to the execution of the office, to which he was called. And therefore upon this he sent them back again, until his coming out of Egypt, when they were by Jethro again brought unto him, so likewise, Eusebius Emissenus and Eusebius Caesar▪ who say also, that his bringing of his wife & children into Egypt might make the Hebrews suspect, that he did not make account indeed, that he should bring them out, because then he would have left them behind him, till that they should have come to Mount Horeb, which was near to Madian. Theodoret and Diodorus yield this as the reason, that by terrefying him he might make him the less to fear Pharaoh, the fear of a greater, expelling the fear of a lesser out of him. But that neither of these was the reason is plain from the Text, whereby it plainly appeareth, that it was because his son was uncircumcised. It is to be thought indeed, that he took this occasion, as Augustine and Theodoret note, to send her back with her children to her Father, because he having haste of his way could not tarry, till the son now circumcised was fit for travel again: so that it is most probable, that they having tarried a while at that Inn returned home again, from whence they were afterwards brought unto him being in the wilderness. Thus God was offended with Moses, because he had not circumcised his Son at this time which is also held by R. David Chimhi, and Lyranus, I sidore, Rupertus, Calvin, &c. And Tertullian saith, that God was therefore so severe, that others hearing of this touching their Governors Son might be moved with more reverence towards this sign, and at his instruction receive it. He that met Moses, and would have slain him, is said to be the Lord, but in the Chaldee Paraphrast, and the Greek Translation it is, the Angel of the Lord, an Angel personally, and the Lord representatively. But what was the reason, that the Lord was now so infest against Moses for not circumcising his son? Ferus defending his former neglect saith, that this [Quest.] sin was not imputed to him whilst he was amongst the Gentiles, and in another man's house and hindered by his Wife, and haply it was not thought necessary, because one Parent only was an Hebrew, but now Moses being at his own liberty, and about to carry his sons amongst God's people to be joined with them, the Lord cometh fiercely upon him to kill him for not circumcising them. First, that his Wife seeing it might learn to fear God, and hereafter hasten to circumcision. 2 That Parents might know, that they shall answer for their children's sins committed through their default. 3 That we might know, that the uncircumcised through their not acceptable to God, although coming of holy Parents. 4 Because it would have been a great scandal to the Israelites, if Moses had carried his sons to them uncircumcised. 5 To show, that disobedience shall be punished even in the Elect, and if God be so severe against his Saints sinning, where shall the wicked appear? 6 To show his severity against Prelates and Rulers, if they sin. 7 To try Moses his constancy in obedience, and whether he would not being so hardly dealt withal be discouraged from going on.
Simlerus saith, that some think, God was angry, because for his Wives sake and his children he tarried too long in the Inn, but he rejecteth it, as it is worthy. But how is it, that mention before being made of sons, now [Quest.] Zipporah is said to have circumcised her son? did she circumcise but one, or both, and it not, when was the other circumcised? Cajetan, and some others hold that they were both hitherto uncircumcised; but it is said, that Zipporah circumcised her son, the singular number being put for the plural by an Enallage of the number, and Ferus seemeth to have been of the same mind, because she called her Husband for this a bloody Husband to her, as if it had been a new thing to her, to which she had never been used before. But others think, that one of them was circumcised before, and the other not, and these are again divided amongst themselves; some, as Calvin saith, holding that the eldest was left uncircumcised, because Moses being a stranger in Madian would not so soon by the circumcising of him, discover his Religion: but he is for the youngest, because Moses was long in that Country, before he had any child, and when he had one, having circumcised him, his Wife and her friends did so abhor from this bloody ceremony, that to the end he might have peace amongst them, he did forbear to circumcise the other: thus also Simlerus. Again, others holding also, that they younger only remained uncircumcised, do some of them yield this reason, that Zipporah kept one of them from being circumcised, because as Moses had one, after the manner of his Country circumcised, so she would have one after the manner of her. Country uncircumcised: so Hugo de Sancto Victore. But some, that the reason, why the younger Son remained uncircumcised was this, viz. because he was but newly borne, when Moses was warned to go into Egypt, and the Lord hastening his journey, although the eight day was come, upon which he ought to have been circumcised, yet he would not stay to do it; lest it should be an occasion of delay unto him; So Lyranus and Tostatus, and the Hebrews, and divers others. But this last is well confuted by Calvin, because it is not probable, that Moses would have taken a woman with him in that case, so soon after her deliverance, and a child so young and tender, and in the case of being upon travel, the experience of the whole Congregation afterwards shown, that it was a lawful reason to forbear circumcising, as making fore and unable to travel: for which, as one cause, there was no circumcising all the time that the children of Israel wandered in the Wilderness, even 40 years, and the best Expositors agree: yet neither can I assent to Calvin or the rest, that hold that one of his sons was circumcised before: from whence may we learn this? and if nowhere, it is a mere conjecture. The first therefore doth most arride me, that neither of them was before this circumcised, but now Zipporah circumcised them both. And the reason why a son only is spoken of, may be, because the birth only of one son was before related, having respect unto which, as if no notice were hither to taken of the other son by the Historian, he saith, she circumcised her senne; but forsomuch as there were two, the other is left to be understood by the Reader to have been circumcised at the same time also.
Why Moses did not circumcise now, but his wife, we may gather from that which hath been already said. And in that this neglect of Moses was so severely [Note.] animadverted against, if he did it for quietness sake, as is most probable, or in what respect soever, we may learn, to how great danger he standeth exposed, that neglecteth the Sacraments which be of divine institution. The tool wherewith Zipporah circumcised, is said to be a sharp stone, in Hebrew 〈 in non-Latin alphabet 〉 , which word, the Hebrews say, is a word of doubtful signification, and may be expounded a stone, a flint, or a Sword, or Rasor, and therefore both here, and Jos. 5. they render it by this word Rasor, and the Jews circumcise with a Rasor at this day. Tremellius also rendereth it Cultrum acutum, a sharp knife, saying, that they, who render it, a sharp stone, were deceived by the ambiguity of the word, because it is so taken, Ezech. 3. 9. but for a sharp knife, Jos. 5. 2. and Psalm. 89. 44. and reason showeth that it was a knife, because if they had a knife amongst them, as it is not to be doubted, but that, it had been a vain leaving the knife to go about seeking a stone fit for the purpose. Indeed if God, when he instituted circumcision, had appointed a stone for the Instrument, it had been necessary to use it, but seeing it is left to the discretion of the Circumciser to use what tool he pleaseth, there is no reason to think, that a stone rather then a knife was now used, except the word did necessarily imply so much. Jos. 5. 2. The same word is used with another signifying a Sword or a Knife, and is rendered in our new Translation, sharp knives, 〈 in non-Latin alphabet 〉 the plural, of 〈 in non-Latin alphabet 〉 being translated sharp: It cometh of 〈 in non-Latin alphabet 〉 to straiten, or of 〈 in non-Latin alphabet 〉 to strengthen, whence 〈 in non-Latin alphabet 〉 a rock or a stone which is strong, or a sharp cutting thing, the strength whereof lierh in cutting. Wherefore it may as well be rendered here, she took a sharp, or the edge, and no more. What this sharp thing was, being left to be understood, as a stone, and it agreeing more with reason that a knife should be meant then a sharp stone. I cannot but think, that Tremellius hath most aptly translated it so. Yet both the Septuagint, the Chaldee Paraphrast, and all other Translations have a sharp stone. And hereby Augustine being led, and Bernard, and the Master of the Sentences have taught, that Circumcision was made always of old with a sharp stone, to figure out Christ the Corner-stone, in whom true Circumcision is attained. But others more indifferently, that Circumcision was made either with a stone, or a knife or Rasor, as Justin Martyr, Hugo de Sancto Victore, Th. Aquinas, Tostatus, &c. If it be demanded, whether a woman's circumcising be justifiable, and if so, whether her baptizing in the case of danger? It is answered, that here was a necessity, Moses being, as is likely, through astonishment in that case, that he could not now do it, neither indeed did the Lord appoint who should circumcise, when he first instituted Circumcision, and therefore if a woman did it, [Quest.] here was nothing done against precept. But to baptize they that preach the Word are appointed, and therefore what need soever there be, it is not warrantable for a woman to do it: thus also Epiphanius contra Cataphryges, and the Council of Carthage forbiddeth any lay-person to baptize in any case, and Augustine doubteth, whether it be a venial sin, if a lay-person baptizeth any. Touching the next words, she cast it at his feet, the vulgar Latin readeth them, she touched his feet, but neither agreeable to the Hebrew, nor to any other Expositor. For the Septuagint have it, She fell at his feet, the Chaldee Paraphrast, She offered it before him; the Targum Hierosol. She applied it to his feet; so likewise Simlerus. Tremellius, She moved it to his feet, and Calvin. She cast it at his feet, and thus the word 〈 in non-Latin alphabet 〉 most properly signifieth. But at whose feet she cast it, and why, is much controverted, Some say, at the Angels feet, to pacisie him; according to the Chaldee Paraphrast, She offered it before him, saying, For the blood of this Circumcision let my husband be granted to us; and the Targum Hierosolym. She applied it before the feet of the destroying Angel, saying, My hasband would have circumcised him, but my father would out suffer him, now therefore be favorable to the sin of my husband for the blood of this Circumcision. Some, to the feet of the child; and some, of Moses, which is most genuine, as the following words do declare: for she did it in wrath, as being compelled by shedding the blood of her children to redeem his life. Some following the Septuagint, She cast her self at his feet, hold nothing else to be meant here, but her humbling of her self at the feet of the Angel to pacisie him. And some, that she fell at the feet of her husband, desiring, that she might return home again; so greatly was she terrefied with this vision. But the words following being to her husband in anger, show that here was no falling down to the Angel or to him, but a casting of the fore-skin at him as a man that casteth the thing at him in indignation, which he will needs have and can be held no longer from him.
For the words used by her, Thou art a bloody husband to me. R. David Chimhi, holding, according to one opinion before recited, that by his feet, the childes feet were meant, to which the blood ran down, or the fore-skin was cast down, will have these words also spoken to him: because amongst the Hebrews as the husband, so the child newly circumcised was called by the word Chasan, here used, which signifieth sponsus: so likewise R. Abraham Zepharadi, who saith, that she spake thus to the child flatteringly; but Rabanus and others better apply them to Moses, and then the meaning must be, I may truly call thee a bloody husband, because I have been compelled to redeem thy life with shedding the blood of my son.
So he let him go. This by Lyranus is applied to Zipporah, dismissing her husband hereupon and departing home to her father again. By Paulus Burgensi to Moses, as if it had been said, he dismissed his son into the land of Madian. But the true meaning is, the Angel let Moses go and did not kill him, as before he was about to do. Thus Augustine and Ferus, &c. and the Septuagint make it plain rendering it thus, The Angel went from him. It is indeed most probable, that Zipporah hereupon was sent back again for a time by Moses to her father, being afterwards by him brought again unto him with her children, but that she put him away upon this occasion, and departed, it being a foul fault, seeing the Scripture doth not charge her herewith, is by no means to be thought: so Simlerus. And it is to be noted, that the Verb here used is masculine, and that these words were again used after this, Thou art a bloody husband to me: whence it is plain, that they were not spoken of her. For the mystery of this, Gregory Nyssenus saith, that Moses taking a wife a Gentile, and having a son by her, that remained uncircumcised, figured out the Christian Doctor tainted with Philosophical opinions, which must forthwith be rejected, or else they will turn to his destruction. The ordinary gloss maketh Zipporah a figure of the Church of the Gentiles, which cutteth away from her children old heathen errors, by preaching the Rock Christ. Ferus saith, that the departing of Zipporah figured out the absence of the Gentiles, when Christ wrought all his wonders, as she was away, when Moses wrought his; but afterwards were brought unto him, as Zipporah with her children to Moses. And as by blood Moses his life was saved, so are we saved by the blood of the Son of God. Rabanus following the Septuagint's translation, in which it is, The blood of my son stood: Instead of these words, Thou art a bloody husband to me, hath another Allegory, which because it is upon a strange foundation, I omit.
The best is the moral; we that are God's messengers, must not only be [Note.] circumcised in heart ourselves, but labor that our people and domestics may be such also, or else we shall incur the danger of death. After this Aaron is brought to meet Moses in the desert, in the Mount of God, and he kissed him, and Moses told all these things unto him. And they went on and gathered together the Elders of Israel, and when Aaron had spoken unto them the words of the Lord, and the signs had been shown, they believed and bowed themselves and worshipped.
Moses being spoken to and confirmed by signs, was yet unwilling to go whither the Lord bade him: but Aaron forthwith obeyeth, seeing no sign, and not knowing yet to what end his going out tended, but only that he should see his brother Moses, who he might well think in this long time of absence had been dead, yet notwithstanding Moses is made the chief, the cheerful and forward and elder is allotted to a place inferior, and the unwilling and slow to obey to a Superior, as it pleaseth God, one man is preferred before another, not for his own desert, but only of grace, which is [Note.] thus the more magnified. There is an excellent harmony betwixt these two brethren at their meeting, the one in love kissing the other, Moses representing [Note.] the Magistracy, and Aaron the Ministry; for in like manner betwixt these two there should be all good concord, and then the people will bow themthemselves, and worship the Lord, whereas by their differences they are much hindered. Aaron as Minister to Moses both speaketh and doth the signs, and the people believed, that is, this part of them, the Elders gathered now together, they being called the people Synecdochically, the part for the whole. But here was no settled faith, as appeareth by the sequel, neither do all that believe, believe with a true and lively faith, and out of this worship the [Note.] Lord, but the seed springing to this only superficially in their hearts, and vanishing again in persecution.
CHAP. V.
AFterwards came Moses and Aaron, and spake to Pharaoh, Thus saith the Lord
God Israel, Let my people go, that they may hold a feast unto me in the wilderness. When Moses was at the first appointed to go to Pharaoh, he was bidden [Quest.] to go together with the Elders of Israel, why then did he not so, but with Aaron only, as is here said? The Hebrews answer, that the Elders were afraid to go with him, and therefore were afterwards kept from being with him in the Mount, when God talked there with him: but this is a vain imagination, because Aaron was not permitted to be present at that Colloquy, neither Tostatus saith, that the command of taking with him the Elders was before the joining of Aaron to him, but he being now joined, that command held no longer.
Lyranus saith, that the Elders went with them, although it be not expressed, as appeareth, in that Pharaoh rejecting their motion saith to them, as if they had together with Moses made that motion, Verse 17. Ye are idle, therefore ye say, Let us go and sacrifice to the Lord. 18 Go now therefore and work, &c. But Moses and Aaron only are spoken of as the chief, and as they that moved for the rest. To this also inclineth Simlerus. But the argument brought by Lyranus is of no force to prove it, because Pharaoh might haply speak so to the Elders, although they had not been with him before to desire that liberty, for he might mean, when Moses and Aaron desired it, for them and by their consent that they desired it. Yet the words used before by the Lord, Chap. 3. 18. make for this: for as he saith, they should believe, so he saith also, that Moses and the Elders with him should go, and therefore as they did the first, so it is probable that they did the last also, though it be not expressed, because the Lord said, they should do so, and his Word falls not to the ground. And that the joining of Aaron was a supersedeas to the going of the Elders with him, is but a conjecture. If it be held that they went alone, the Elders refusing to go with them, it was through fear; thus also Ferus. For they might indeed well be afraid seeing they could not but imagine that the message would be most unpleasing to the King, to have his works cease, to be in danger of losing so many servants, and to hear his gods in effect vilified, as if it were not as good serving them, as the God of the Hebrews. And therefore they might well expect some hard measure from the King enraged for coming upon such a message, and fear keep away. And this serveth to set forth the magnanimity of Moses and Aaron the more, in that no fear of the Tyrants wrath could keep them from executing the office to which they were called. But it is to be noted, that they went not treacherously to kill the [Note.] Tyrant, neither did they stir up the people to tumultuate, but went fairly to him for leave to depart: against the practice of the Jesuits and their Instruments, and of Popes and Papals, who if a King be an enemy to their Roman Catholic Religion, will have him made away by any means, and stir up his own Subjects against him.
To held a Feast, and to do sacrifice a day, or two, or three together is all one; why this only is spoken of, and their going quite away concealed, see before, Chap. 4. 18.
And Pharaoh said, Who is the Lord, that I should hearken to his voice to let Israel go? I know not the Lord, &c. It may seem strange, that any King should be ignorant of God, it being a principle in nature, that there is a God, as also appeareth in Heathen men of all Countries, who worship some God. Wherefore Pharaoh moveth not this question, as who should say, Is there any God? but partly making a mock of the new name, of which he had never heard before, and partly out of a doting conceit, that there was none other God superior to the gods of Egypt, that he should need to stand in fear of him, and partly out of pride, to which he was grown by his great wealth and power, as Nebuchadnezzar afterwards, he asked, Who is the Lord? what Lord is there, that I should be moved by his authority, when as my power and dominion is so great? For thus it is prayed, Prov. 30. Give me not riches, lest being full, I deny thee, and say, Who is the Lord? Thus Sennacherib prospering wonderfully, asked, saying, Who is the Lord, that he should deliver out of my hand?
And they said, The God of the Hebrews hath appeared unto us, let us therefore go, we pray thee three days journey into the Desert to sacrifice, lest he fall upon us with pestilence or with the sword. If it be doubted, how they could move only for [Quest.] three days, when as they came not to the place, where they sacrificed, viz. to Horeb in less then three months? It is answered, that Pharaoh not yielding, no not for so little a time, might be the more justly condemned, as most rebellious against the Lord. They make mention of judgments, which they might fear, if they went not to sacrifice, because it was commonly received, that by sacrificing the anger of the gods was averted: but withal Pharaoh might hence gather, that if the Hebrews should be in danger for not going to sacrifice, he must needs be in danger much more for not permitting them to go. The words spoken by them here related are very few; but they are all which the Lord first appointed Moses to speak, with an addition of danger that might hang over their heads for not going. Josephus saith, that they spake in many more words, commemorating also the benefits done to Egypt by Joseph; and Simlerus thinketh that they did more largely relate the Vision.
And Pharaoh said, Why do ye Moses and Aaron make the people to cease from their works? 5 Behold, there is much people in the land, and ye make them cease from their works. It is a marvel, that Pharaoh did not in rage for this attempt presently to slay them, or commit them to ward, being so bloody a Tyrant: but God by his special Providence, as by a shield defended them. Artapanus, saith Eusebius, telleth, that Moses was immediately put in prison, but in the night the keepers were smitten with death, and the prison-doors being broken open, he went to the Court, and to the Kings chamber, whereas the King being astonished, he asked, What was his God's name, and Moses having told it him, he was by and by dumb, but Moses restored him again, this with more like fabulous stuff is uttered by that Author, which I spare to repeat, because if any such thing had been done, doubtless Moses that wrote of lesser things, would not have concealed it. Pharaoh challengeth Moses and Aaron [Note.] as enemies to the Common-wealth, aggravating their fault by this, that they were the occasion of idleness, not to a few, but to very many people; and thus to have their actions mis-interpreted, is the lot of God's servants. Some yet, as Simlerus noteth, take these words of much people being in the land, as spoken to their last words, lest he come upon us with plague or the sword, as if he had said, I care not though a destruction be made amongst you, for there are so many, that I shall have enough of them still, but the other is more genuine.
And Pharaoh the same day commanded the Task-masters and Governors over the people, saying, Ye shall not give straw to the people to make brick, as heretofore, but let them go and gather straw, &c. The use of straw, as Lyranus saith, was to mix with the mass of which the brick was made, to make them to hold the better together, and the more durable. But what the common use is, is known to everyone, viz partly to lay next the ground for the brick to lie upon, partly to cover the brick newly made from the heat of the Sun, and the nipping of frosts, and partly where other fuel was wanting to burn them. So that the Hebrews labor was now greatly increased, they having as much [Note.] imposed upon them before, as they could do. When God is about to deliver them, their servitude and misery is augmented, and the malice of their enemies is more stirred up against them. Wherefore let not us despair, when our miseries are most increased, but hope rather that they are near to an end. Towards the end of his Reign the Devil rageth most, knowing that his time is but short, and the beginnings of grace through his Tyranny are most pressed with troubles in the mind. By straw or chaff which is light, saith Bernard, may aptly be set forth, evil cogitations coming lightly into the mind, because as this is soon set on fire, and soon extinguished, so evil cogitations through our corruption quickly grow into a flame in our minds, but being by grace resisted they are soon extinguished again: but if they burn still, brick is burnt as it were hereby, and hardened to endure, that is, if they be cherished, and come into act and custom, they are as a wall of hard brick hardly to be demolished again. Saint Augustine saith, that it hath two contrary qualities, one to keep snow cool being covered therewith, the other with the heat to ripen Apples: so carnal pleasure keepeth the spirit cool towards any good, but ripeneth evil thoughts and desires unto vice. Pharaohs denying them straw now, which he had formerly given them, setteth forth, how a man beginning to come out from the Devils dominion is not permitted to be at quiet anymore, as formerly, according to that, When the strong man armed keepeth the house, all things are in quiet. Bernard. Serm. 18 de conversione Qnotidianis discimus experimentis, eos, qui converti ad Deum deliberant, tentari acriùs, & graviùs urgeri in operibus luti & laterum, qui Aegyptum egredi, & Pharaonis imperium effugere moliuntur. Greg. lib. 29. Moral. c. 14. Cùm divina lux in mentes humanas spargitur, mox ab occulto adversario contra fulgentem mentem tentamenta succrescunt, &c. When Pharaoh had given this charge to the Task-masters, they presently deny straw to the people, but yet charge them to do their task, whereupon they were scattered all over Egypt to gather stubble instead of straw, &c. The Taskmasters were Egyptians set over these workmen by the King, and under them were other Officers of the Hebrews, the King politically disposing of it so, because by them all the people of their own Nation fit for labor might best be found out and employed. And yet these together with the other declare the Kings will unto the people, and urge them to do it; there is not one found who is not a Sycophant to the King, that would speak against the injustice and impossibility of this command. As it is a common thing in all [Note.] Princes Courts, everyone is ready through flattery to execute their commands upon others, how unjust soever, as afterwards the Elders of Naboth's City were for Jezebel. This hard charge was given doubtless, not that they meant, that they should always do thus, but to make them expel Moses and Aaron, and to be altogether averse from their motion, that so they might never have a thought in their minds of going out of the Land, and he might always reap the benefit of their labor, as of his mancipated slaves.
Their tasks not being done, the Officers are beaten, and challenged for it. Hereupon they complain to Pharaoh, and he said, Ye are idle, ye are idle, therefore ye say, Let us go and sacrifice to our God, go therefore now and work, for no straw shall be given you, &c. Here the Officers smart for their former humouring of the King, they that were so forward to press the Kings command, are beaten for all. They lay the fault upon the Kings own people, that is, the Taskmasters, for not giving straw, but this helpeth them not. Some refer those words, The fault is in thine own people, v. 16. to the Hebrews, as if they had said, It is unjustly dealt with thy people, but the first is best. Some also refer these words, v. 19. to the people, they saw that they were in a bad case; and some, they saw, that is, they looked ill or terribly upon the people, as they had been terribly looked upon and dealt withal, being ready to do the like unto them. I think, the meaning is nothing else, but that they now considering their own case with their Country-men, as making all one body, saw that they were in a miserable case, which made them look sorrowfully and grieved; and thus Ferus expoundeth it. Here was doubtless insulting and mocking them and their God now on the Egyptians, enough to make them stagger in their faith, they being now in a worse case then ever, and yet now deliverance was even at their doors
Then they met Moses and Aaron, and said unto them, The Lord look upon you and judge: because ye have made our savor to stink before Pharaoh, &c
They lay a great fault upon the holy servants of God, in whom there was none, and who a little before were received by them with all joy; whereby we may see the instability of the people, and of how little faith they commonly are, as appeareth, when ever they are tried. Moses had proved by [Note.] signs, that he came from the Lord, but because they have not present deliverance, they impute cozenage unto him, and cast away all hope, being affected only and possessed altogether in their minds with the present sense of miseries. Ye have made our savor to stink, and have put a sword in their hands to kill us, are Hebraisms, to show that they were by their means abhorred by the Egyptians, and now occasion was given them utterly to destroy them. Moses and Aaron are now in an hard case, for that people's sake the King was highly offended with them, and here the people fall upon them also. This [Note.] is oft the reward of God's faithful Ministers executing their office faithfully, which is enjoined them by God.
Then Moses eturned to the Lord and said, Why hast thou (O Lord) so evil entreated this people? why hast thou sent me? for sin e the time that I came to Pharaoh, thou hast afflicted thy people, and hast not delivered them.
Calvin expoundeth Moses his return to God of his defection and falling from his office, as if being affected with tediousness, he went to crave a dismission. And he blameth him for expostulating with the Lord, and imputing all this evil done by Pharaoh to the Hebrews unto him, yet he correcteth himself and saith, He came grievingly with the complaints of the people, and spake not out of his own sense, yet his bitterness is not altogether excusable, because he repenteth him of his calling, and is moved with indignation, that a matter was committed to him without all success: Thus Calvin. There was no reason indeed, why Moses, things succeeding no better at the first, should take it so heinously, because the Lord had told him, that he would harden Pharaohs heart. But haply he thought, that the case of the Hebrews should have been somewhat amended at his first coming, as Simlerus hath it, yet he saith, that he was too much terrefied, and darkened in his understanding by the people's bitter complaint. Contrariwise. Saint Augustine saith, These were not the words of contumacy and of indignation, but of inquiry and prayer, as appeareth by that which the Lord answered, for he did not hereupon argue his infidelity, but opened unto him [Quest.] what he meant to do, and this is best, and Ferus commendeth Moses herein, as fleeing to prayer. But why doth he call Pharaohs ill entreating of the people the Lord's ill entreating of them? Ans. Because the Lord's sending of him to Pharaoh was the first cause hereof, & yet of every affliction he is to be looked at as the Author, whosoever is the Instrument. He expostulates with God, • ut rather by admiring then arguing, as Ferus saith.
CHAP. VI.
ANd the Lord said unto Moses, Now thou shalt see, what I will do to Pharaoh, with a strong hand he shall let them go, &c.
In saying, that he should see, the Lord secretly reproveth his haste, letting him to understand, that this deliverance was not to be wrought presently, but in time, that the mighty power of the Lord might be the more conspicuous to all the World: for he would work so, as that Pharaoh should not only be willing with their departure, but urge it, as a thing most desirable to him, and beneficial, the same also was foretold, Exod. • . 19. but now iterated again for their greater confirmation; of so weak faith are we, that we need [Note.] to have the same promises iterated again and again
And God said, I appeared to Abraham, Isaac and Jacob, by the name of God Almighty, but by my name 〈 in non-Latin alphabet 〉 I was not known to them. I have also established my covenant with them, to give them the Land of Canaan.
For the name 〈 in non-Latin alphabet 〉 God Almighty, some, saith Calvin, derive it from 〈 in non-Latin alphabet 〉 a waster, formidable and dreadful, others from 〈 in non-Latin alphabet 〉 signifying a Dugge, and some from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 which is sufficient, and thus the all-sufficiency of God, and how he floweth with all good things, shall be set forth. It is taken both ways in the Holy Scriptures, sometimes for a terrible waster, as Esa. 13. 9. and Job 23. it is said 〈 in non-Latin alphabet 〉 terrefied me. But when he comforted Abraham, speaking of himself by this name, he respected not so much his power to spoil, as to exercise perfect beneficence. So that in saying, he was known to them by the name of 〈 in non-Latin alphabet 〉 ; it is, as if he had said, he shown, what power he had to defend them, and to fill them with his benefits. Oleaster embraceth both, saying, that he shown himself as a fountain of good, from whom benefits did abundantly flow, as milk from a Dugge, and as a terrible waster able to take other men's goods from them, and to give them to them, as Laban's to Jacob, and the Philistines to Isaac. For the translation (God Almighty) he dissalloweth, but without reason, seeing to say of God that he is a mighty waster, what is it but to say he is Almighty, seeing his might is infinite? But how saith he, by my name Jehovah 〈 in non-Latin alphabet 〉 I was not known to them? Ans. The meaning is not, that this name was never heard of before by them: for to [Quest.] Abraham he saith, I am 〈 in non-Latin alphabet 〉 , and again he thus nameth himself, Chap. 18 and the use of this name was frequent with Abraham. Gen. 12. 13. ch. 24. and he called Mount Moriah 〈 in non-Latin alphabet 〉 . Some therefore hold, that his meaning here is nothing else, but that howsoever he made liberal promises to them of great good, yet he did not actually perform them, for then only is he known by his name 〈 in non-Latin alphabet 〉 when he performeth what he promised, as he was now about to do. Some, that he gave not the power to work miracles, as to Moses. Some, that he did not reveal himself to them so clearly and distinctly, as to Moses, but that their knowledge of him was more dark and obscure, this being the order which the Lord hath observed by little and little to reveal himself unto his servants. Some, that although they had the name consisting of these letters revealed unto them, yet they had not the knowledge of the true radix thereof, and that hereby the eternal being of God was set forth, as was revealed to Moses, when he told him, that his name was (I am) at the first. Lastly, Oleaster deriving this name, not from 〈 in non-Latin alphabet 〉 to be, as all others do, but from 〈 in non-Latin alphabet 〉 to waste or to destroy, holdeth, that the meaning is, he was not known a waster or destroyer of Nations for their sakes to them, but now he should be known to be such to Moses and to that people in the destroying of the Egyptians and divers Nations more. I do hold both with them, who think that God manifested himself more clearly now then in times past, and that hereby he meant that now he would give being to his promises, which hitherto he had not done. And this comparison is entered into for the greater reproof of the Hebrews; if their Fathers not having so clear light, living long before the time, and no miracles to confirm their faith, yet certainly believed, and joyed in believing, how much might they be ashamed, when they had more means of confirmation, and deliverance was even now at their doors, to be unbelieving and uncomfortable, For the new invention of 〈 in non-Latin alphabet 〉 to come of 〈 in non-Latin alphabet 〉 , I can by no means assent unto it, because the Lord himself laid a ground before to find out the true radix of this name, in saying 〈 in non-Latin alphabet 〉 .
For the words following even to verse 9. there is nothing in them, but a commemoration of his Covenant, of his pitying them in their miseries, and a repetition in more words of his promise now to deliver them and to bring them into the Land of Canaan, that they might be his peculiar people, and know what he now spake of, viz. that he was the Lord, whom no power could withstand, and therefore the Exposition may be sought before. Only Verse 8. where we render it, of which I sware, in Hebrew it is, Touching which I lifted up mine hand. The Ceremony used by man in swearing being put for the thing per Anthropopatheian.
The main end of all God's favors towards us, is that we may be his people [Note.] forever, and serve him, and know him better, and more confidently believe in him.
And Moses spake so to the children of Israel, but they hearkened not unto him for anguish of spirit and cruel bondage. Moses having been anew encouraged, goeth joyfully to the people, but they regard not what he saith, partly vexation of mind, and partly of body, hindering them from giving any ear. Here was a new temptation offered again to Moses: for seeing the people so ungratefully rejected what he came to speak unto them from the Lord, he might fear that their neglect would now make the Lord to revoke his promise of delivering them. Thus Christ was also rejected by the Jews, but he ceased not to come and speak again and again unto them: Neither must it seem strange to God's Ministers, if at any time they be likewise dealt withal, neither ought they therefore to give over their office of preaching unto them, but preach still to the stupid, and such as at the first turn away their ears.
Then the Lord spake to Moses, saying, Go and speak to Pharaoh, &c. And Moses said before the Lord, Behold, the children of Israel hear me not, and how then shall Pharaoh hear me, who am of uncircumcised lips? Moses being plunged again by the averseness of the people, so that he might think his Legatship now at an end, is here again anew instituted into it. For his pleading that he was of uncircumcised lips; the Chaldee Paraphrast hath it, as before, when he spake of the impediment in his speech, I am slow of speech; the Septuagint, I am of a weak voice: Whereupon Augustine inquireth, whether as this was an impediment to him to speak to many people, so it could be an impediment in his speaking to one only, Pharaoh? and saith, Haply he might not be suffered to come near unto him, but must stand afar off to speak to his Majesty. But the speech, as all consent, is Metaphoricall; as he that is uncircumcised hath some defiling thing that is not cut away, so the uncircumcised in heart or in tongue, or lips, is one that hath some vice, defect or impediment, from which he is not purged or healed. He meaneth then, that he was still without that ability to speak which was requisite before a mighty King. Simlerus thinketh, that he said thus, because he was now bidden again alone to go to Pharaoh: but that this was not so, is plain from the next words, Verse 13. and 26. It was therefore spoken rather by way of excuse, as before, Moses being w •• ry now of this business, and therefore willing to understand the Lord, as if he had bidden him to go alone and speak, that he might again excuse himself by his tongue: for which cause the Lord expressly appointeth Aaron again to be his mouth, as he had done before, Chap. 7. 1. Moses, a [Note.] man in great favor with God, and of great perfections, yet laboreth with one little imperfection which God could easily have taken from him, but would not, to show, that they sometimes, upon whom great things are bestowed, yet are defective in little, that it might appear, that no man can in this life be altogether perfect and wanting nothing, to pull down the pride of the most dignified, as Pererius himself noteth contrary to the common Tenet of the Church of Rome, that a man may be perfect even in this life.
The Law, saith Ferus, and that not unaptly is figured out by Moses: in that as he speaking to the Hebrews in bondage, they would not hear him; so carnal men being under the grievous bondage of sin, do neither hear nor regard the Law taught unto them, they are so stupefied hereby. Again, as the Law speaketh good things, but hath an impediment, because it speaketh by figures and shadows darkly and not plainly; so Moses had an impediment in his speech.
And the Lord spake to Moses and Aaron, and gave them a command to the children of Israel, and to Pharaoh, &c. This is added by way of capitulation, to put a period here to the relation hitherto continued of the Lord's speaking and appointing Moses and Aaron again and again to speak to the Hebrews and to Pharaoh, and to bring them out, and therefore Calvin rendereth it, The Lord had spoken to Moses and Aaron; and this capitulation is made here, because he was now to pass to the Genealogies of Moses and Aaron, and of the children of Israel, who were at this time to be delivered, as followeth.
These are the heads of the house of their Fathers. The sons of Reuben, Hanoch, Pallu, Hezron, Carmi, &c. Because many and great things were done by Moses and Aaron, which should afterwards be related, their Genealogy is here set down, as Calvin hath it, that it might appear, that they came of Abraham, contrary to the reports of some who have written otherwise. And because they came of Levi, the third son of Jacob, the children of his two elder brethren Reuben and Simeon are first set down, v. 14, 15. and then in his order the Genealogy of Levi. Although Moses was now raised to the highest dignity, yet in humility being to write his own Genealogy, he would first touch the children of the elder brethren. And it is to be noted, that he goeth [Note.] no further here, but to these three, who were in times past most hardly censured by their father, to show, that although their wickedness was great, yet they were not cut off from having their Tribes, as well as the rest. And his purpose being to declare more fully, who Moses and Aaron were from their original, and not to draw the lines of all the Tribes here, having come to their Tribe, he cutteth off his genealogicall discourse, reserving the rest to be spoken of afterwards in a more fit place, and nameth no more as heads of their fathers houses in speaking of Reuben and Simeon, then those that came into Egypt with them, as we may see, Gen. 46. But coming to Levi, of whom Moses came, he saith more largely, These are the names of the sons of Levi, Gerson, Cohath, Merari; and the years of the life of Levi were 137. The sons of Gershom, Libni, and Simei, &c. v. 18, 19. The age of Levi is here set down singularly, and then of Cohath his son, and Amram his son, of whom Moses came, because this Tribe was now singularly preferred, that the reckoning of years might be made hereby, as the chief. Levi then being elder then Joseph about four years was about 43 when he came into Egypt with his father Jacob, wherefore when he had attained to 137, the people had been in Egypt 94 years, and Cohath his son being one of them that came then into Egypt with Jacob also, although he were but a year old at that time, living 133, made up in his life-time but 39 years more, and Amram who lived 137, but begat Moses, Anno 77 of his age, but born 14 years before Josephs death, according to Eusebius but 71 years more which being added together make only 204, and then Moses his time 60 years, whilst his father lived, being deducted, only 20 years more of his life are to be added, and then the whole is 224, or otherwise reckoned, as I have shown upon Gal. 3. 17. (214,) and upon Gen. 15. 15. (215,) where also the computations of these years are examined.
And Amram took Jochebed his fathers sister to wife, &c. What is to be thought touching this marriage, see before, Exod. 2. 1.
And Aaron took Elishaba the daughter of Aminadab, the sister of Naasson to wife, &c. The marriage of Aaron with the Tribe of Judah is set down, to show the joining together of the Priestly and Kingly family, so Jehoiada the High Priest married afterwards the sister of Joash the King, and Zachariah the Priest had Elizabeth to Wife, who was Kins-woman to the Virgin Mary, who was of the linage of David. For the Tribe of Levi having none inheritance, when the land of Canaan was divided, was not tied from marrying into other Tribes, as they were, that their inheritances might not be confounded together, but kept distinct from generation to generation.
This is that Aaron and Moses, &c. Here in many words the persons and office committed to these two are described after a view given of their Genealogy. And these things are inculcated, to set forth the grace of God the more in delivering the children of Israel by two such mean persons. For what were they to do this so great a work, especially Moses laboring with such an impediment in his speech, as is again commemorated, Verse 30? And what were they to govern and lead so numerous a people? Moses therefore in making these repetitions, would have them doubtless to look up to God, as the Author of all good unto them, and wholly devote themselves to his service: to this effect Calvin.
CHAP. VII.
ANd the Lord said to Moses, Behold, I have made thee a God to Pharaoh, & Aaron thy brother shall be thy Prophet. A like speech is used before, Exod. 4. 16. He shall be a mouth to thee, and thou shalt be a God to him, speaking of Aaron, for Aaron was his Prophet, none otherwise, but because as a Prophet hath that revealed to him; which he is to speak from the Lord, so from Moses was revealed to Aaron what he should say, as is shown, Verse 2. which is added, as an Exposition of this. But as he was there made Aaron's God for Revelations, so here he is made Pharaohs God for the confounding of him and his forces, because as by God who alone hath power over Kings without all force of arms, so he should have power over Pharaoh. And this is aptly spoken here, as answering to the plea of Moses, fearing that he should do no good with Pharaoh in this matter, because he would not hear or be moved by him being of uncircumcised lips: for what could better be opposed against that, then this, I have made thee Pharaohs God? as if he had said, thou shalt not need to fear him as thy Superior, for I will instruct and furnish thee with greater power then he hath, so that he shall not be able to withstand thee anymore then a mortal man is able to stand against the eternal God. To this effect Ferus. O thou of little faith, what doest thou fear? Who is more powerful the King or God? Let him then be as great a King as he can, yet [Note.] thou shalt be greater, for I have made thee a God unto him, he shall not be able to hurt thee, but thou him, and therefore he may fear thee, and not thou him, whereby we may see the preferment of humility in Moses, seeing that he humbling himself as vile and unworthy was thus graced by the Lord. Excellently Rupertus; Because thou art the meekest amongst men, and judgest thyself unworthy to speak to Pharaoh, and thus casteth thyself down to the dust, behold, I will lift thee up above the height of the Clouds, and make thee a God, not which he may humbly adore, but which he shall servilely fear.
But I will harden Pharaohs heart, and will multiply my signs and wonders in Egypt, &c. Of all this passage, Verse 3, 4, 5. see before, Chap. 3. 20. Chap. 4. 21. Chap. 6. 1. Only here it is moreover added, The Egyptians shall know that I am the Lord. Before he had said, the Hebrews should know, that he was the Lord their God, Chap. 6. 7. they should know it by being more confirmed in their weak faith to their comfort, but the Egyptians should know it, when as madly having striven against his will, they should find to their smart, that they had not fought against men but against God, and experimentally know, that there is no power against the Power of God, being at the point of utter perdition, and hereby escaping, but then being plunged into it. And so shall all Atheists and Reprobates know one day, that the Lord is God, against whose will they have hardened their hearts, to their greater horror.
And Moses and Aaron did as the Lord commanded them. As hitherto Moses had been slow and backward, so now the Lord having put life and courage into him, he failed not afterwards in everything to execute his command, wherein he doth arrogate nothing to himself, but ascribeth all to God, from whom it was that they did anything, and all that they did was but obeying his commands, the whole device and work of deliverance was from God alone.
And Moses was fourscore years old, &c. In the Hebrew, it is the son of 80 years by an Hebraism. The age of them both is set down to show under what aged and worn out Leaders God brought forth his people, that his power might be the more magnified, as whereby alone, and not by any arm of flesh this was done.
Then God bade Moses, that Aaron should cast down his rod before Pharaoh, that it might be turned into a serpent, which be did, and the enchanters of Egypt being called by Pharaoh, did likewise, but Aaron's rod devoured their rods, and so he was hardened against hearkening to them. The Lord knew, that Pharaoh would ask a sign, and therefore he biddeth, when he did ask to show this sign, which had been done in other places twice before. We read not, that he did ask any, but it is to be conceived, that this is passed over, as taken for granted by reason of the words of the Lord used before. Haply Pharaoh thought by demanding a sign to put them to silence, but that he might be the more justly condemned, for not believing, when at his own request a sign was shown, the Lord ordered it thus, that when he asked, a sign should be given. For the mystery in this sign, see before where it was first done. The Enchanters are called wise-men, Sorcerers and Magicians, in Hebrew the first word is 〈 in non-Latin alphabet 〉 wise-men, whether in divine, civil or artificial things, the second word 〈 in non-Latin alphabet 〉 which cometh of 〈 in non-Latin alphabet 〉 , to deceive the sight, so that a Sorcerer is one, that maketh things to appear to the eye in another form: the third word is 〈 in non-Latin alphabet 〉 , turned by some Genethliaci, Arioli; by others, Necromantici. Rab. Levi saith, They are those that by the use of natural things do wonders, or seem to do wonders, whilst their subtlety is not perceived. R. Saadias deriveth the word from Cor and Athum, a hole and secret, because they did shut some man up in a secret place, and so when they inquired touching anything he made answer, and other standers by were deluded, and sometime they would shut one thus up in a Sepulcher. That whereby they are said to have done the like, is 〈 in non-Latin alphabet 〉 , this Ibn-Ezra deriveth from Lahut fire, or the blade of a sword, and turneth in the brightness of Arms, for Sorcerers used not only words, but certain sacred things in their incantations. Others turn it, Inchantments; the Chaldee Paraphrast, susurrations. Some will have the versatile agitation of Sorcerers, which is as Gladius versatilis, whereby they show by a slight, one thing for another, set forth hereby. Thus Simlerus. Josephus saith, that these Magicians, for so was their common name, were Priest,s, who were such for the opinion of wisdom amongst the Egyptians, as the Brachmans amongst the Indians, the Gymnosophists amongst the Ethiopians, the Philosophers amongst the Grecians, and Prophets amongst the Jews. They are said by the Chaldee Paraphrast to have done the like by their susurrations, because as the word turned magi, signifieth secret, so the words sung by them were uttered whisperingly, that the standers by knew not what they said. For the manner of Phardohs proceeding in calling for them, Josephus saith moreover, that the King seeing Moses his Rod turned into a Serpent, called him a wicked run away of Egypt, that having in times past learned the Art Magic there, came now so confidently to deceive him thereby. And he said, that he had Priests also, who could show the same signs. But Moses nothing moved hereby, saith, I am not ignorant of the arts of Egypt: but what I do, is so much more excellent then theirs, by how much divine things excel human, and now I will show, that what I do is from God, and no deceit; whereupon his rod went to theirs, one after another, and devoured everyone of them.
Who these Magicians were by name is not here set down, but by Saint Paul they are said to be Jannes and Jambres. These two, saith Numenius, were so powerful in their art, that they alone were thought the only men that could resist Moses. Palladius saith, that they were Brethren, and that for the excellency of their skill, they were in greatest authority in Egypt, and that they made them a Sepulcher in a Garden, a most pleasant place, with great cost, and laid up much Treasure there, which was afterwards kept by Devils. It hath been an ancient opinion, that Zoroastres, otherwise called Cam, was the first inventor of this wicked art. Cassianus saith, that Adam first received the knowledge of the stars and of sublunarie things from God, all delivered the same to Sheth, which he and his posterity kept undefiled, till their mingling in Marriages with Cain's issue, using that skill only in the woship of God, and for the common good. But this mixture being once made, it was derived by the instinct of the Devil to profane & hurtful things, & maleficious Arts and Sorceries and Magical superstitions were out of it instituted. And as we have by old tradition, Cham was infected with this depraved skill, and therefore before the coming of the flood, he took care to preserve it, and engraved it in plates of Iron placed upon Pillars of Stone and Brick, thus transmitting it to posterity. He is said to have been born laughing.
What wonderful things may be done by Art Magic, I will not stand here to dispute, in many the sight is only deluded, but often-times, as the Devil can by his skill and power being an Angel, wonderful things are by these his Instruments by his help done indeed. For there is admirable virtue lying hid in certain Waters, Juices, Gems, Stones, Wood and living creatures, yea and in men's bodies, of incredible operations. And these, wherein they lie hid, how to be compounded, and at what times are known to the Devil, and he can carry them unseen of men, whither he will with wonderful celerity. Any thing then that may be done by natural means, although we are ignorant how he can do, but no miracle, which is altogether supernatural. See my Expos. Math. 24. 24. August. ibid. Touching the wonders [Quest.] done here by the Enchanters of Egypt, both in turning their Rods into Serpents, and water into blood, &c. If it be demanded, whether the sight were only deceived, or these transmutations were truly made? Some hold that they were no true mutations, but only a delusion of the sight: as Josephus who saith, that the Serpents of the Magicians crept after the manner of true Serpents, but indeed they were delusions, so likewise Justine Martyr responsione ad quaest. Orthodoxorum qu. 26. and Tertullian, Greg. Nyssen, Rupertus, &c. But others hold, that as the Rod of Moses was truly turned into a Serpent, and water was by him truly turned into blood, &c. so the mutations made by them were true, as Theodoret, Augustine, Thomas Aquinas, Lyranus, Tostatus, &c. and some holding, that these were true Serpents, yet seek another way out of their coming thither, viz. the Rods being invisibly taken away, and the Serpents brought suddenly by the Devil in the room of them. But then there was no true change, as these learned Writers maintain. I hold with them, that are for a true change. 1 Because as it is said of Moses his rod, that [Reason 1] it was turned into a Serpent, so it is said of theirs, whereas if a show of a change only had been made, some touch would have been given thereof. 2 [ 2] Because the Devil would now doubtless use his uttermost power against Moses, and therefore if he could produce by any means true Serpents, he would not make shows only, lest being detected in his fraud by Moses, his Instruments should have been confounded. 3 Because when Moses had turned the dust into lice, they could not make any true change here, but an end [ 3] was put now to their Magicall power, whereas if in the other things the sight only had been deceived by them, they could have done it in that also. Or if they had brought the Serpents suddenly thither from some other place, they could also have done the like for lice. But how could a rod by any Diabolical [Quest.] power in so short a time be turned into a Serpent? Ans. By bringing such Agents and Patients together, as were fit to produce it, which although we know not, yet they are very well known to the Devil, for he can tell out of what Serpents are produced, and with wonderful celerity effect such a production. And time he had to bring such matter to the Enchanters rods whilst Pharaoh was sending for them and they coming, and to make it ready for this production. If it be demanded, why the Lord would [Quest.] permit the Devil to do such wonders? I answer, he permitteth this oftentimes to try the faithful, and that the Reprobate might by such strong delusions be carried away from the truth, which they never loved. If Pharaoh had not been blinded with malice, as well as by his enchanters gestes, he might easily have perceived God to have been with Moses, in that his rod devoured the rods of the Enchanters, and that neither he nor his could stand against that God, in whose name Moses came unto him, in that they were now overcome in their own profession, but especially when they could not produce lice, but acknowledged that to be the finger of God.
Theodoret yieldeth another reason of God's permitting these enchanters to do such wonders, viz. to punish Pharaoh the more by their water turned into blood, and frogs, and hereby he plainly differenced Moses from them against the calumny of such, as say that Moses was a Magician, because he both brought plagues and took them away, and produced lice out of the dust, which they could not do. So likewise, saith Chrysostom, None can say, that the Apostles were Impostours or Sorcerers, because they withstood Simon Magus, and other such kind of men, as Moses did the enchanters of Egypt, and they were confounded before them.
Then Moses is bidden to go to Pharaoh in the morning, when he came out to the River, that is, to Nile; and again to require leave for the people to go, and if he yet denied, to smite the River with his rod, which he did, and the water was turned into blood, and so was the water in all Ponds and Vessels, and it stank, and the fish died. Then the enchanters being called for, do the like, and Pharaohs heart is hardened, and this plague lasted seven days.
Hitherto the Lord had dealt with Pharaoh without doing any hurt unto his land, but now he beginneth to show signs for his punishment. The plagues wherewith he smote him were ten, neither more nor fewer, because this is a full number, and when afterwards he gave ten Commandments to his people, they might remember these ten plagues, and so considering how full the Lord was of plagues for such as offended him, more carefully flee all offenses against them. As the sins of the Egyptians, saith Philo, were come to the full, so that animadversion of God against them was every way full and perfect. And it is worth the nothing, to show the fullness of their punishment, that they were punished by all the Elements: the earth, when the dust of the earth was turned into lice; the water, when that became blood; the air, when the wind brought Catterpillers upon all their land; and the fire, when a hail was sent mingled with fire. They were also punished in all their senses, their seeing by the three days darkness, their tasting and smelling by the water turned into blood which stank, and was most distasteful, their feeling by the lice and sore ulcers, and their hearing by terrible Thunder-claps. They were plagued by God, by men, Moses, and Aaron, by Angels and by all creatures, with which wickedness hath been at any time punished, Frogs, Grass-hoppers, Catterpillers, Hail, and unto outward judgments was added inward terror of the mind. And they sustained loss in every kind, in their corn, fruit, cattle, fish, children, gold silver, and household-stuff, and finally, they lost their lives in the Red-sea. Of these plagues it is spoken again, Psal. 78. v. 43. and Psal. 105. 26. But there they are said to have been done in the land of Ham, and in the field of Zoan, but Egypt is called the land of Ham, because Misraim a son of Ham possessed it, and gave the name unto it, and Zoan was the Metropolitan City, the seat of the King, and therefore it is singularly named, because first and chiefly smitten, and from thence the plagues went all over Egypt, only the land of Goshen, where the Hebrews dwelt excepted: for by their being excepted, Chap. 8. &c. it is plain, that their land was not smitten at all, but at the fourth plague they begin first to be expressly excepted, because then the enchanters of Egypt did no more the like. Aug. Quest. 26. in Exod. If it be demanded, whether the Egyptians dwelling together with the Hebrews in Goshen were not free also from these plagues? I answer, from some of them they must needs be free, yea from most, but only those, whereby men's persons were smitten, as the biles and lice, and the slaughter of the first-born, and haply the hail and fire killing men and cattle abroad. Saint August. Quest. 44. in Exod. saith, that they were smitten with none other plague but the last in their first-born, but Tostatus, because they alike hated the Hebrews, that they suffered by all these plagues as other Egyptians did. I see no reason to hold with either of them, but as hath been already said. For the reason brought by Tostatus, from their hatred against the Hebrews, the cause expressed of God's smiting that land now, was not that, but Pharaohs refusing to let God's people go. The Hebrews in their greater Chronology, say, that these plagues lasted twelve months from the beginning to the end of them, some distances coming between one and another, and this is followed by Genebrardus in Psal. 104. How long time they lasted we cannot certainly say by the sacred History: for hereby, if one followed immediately after another, they were all finished in 28 days, as will easily appear to him that computeth the times. If it be demanded, why God was so long in bringing plagues upon the Egyptians, [Quest.] when as he could suddenly have destroyed them all by one plague? I answer, partly for his mercy, because he would give them time to repent, and partly that his destroying of this mighty and flourishing Nation might be the more remarkable to the greater glory of his power, and for a warning to other wicked Nations to repent for first judgments, lest going on in sin, judgment be brought upon judgment to their utter destruction also. And hitherto of the plagues of Egypt in general. Touching this first plague, The Lord, saith Philo, did first punish the Egyptians in the River Nile, because they gloried greatly therein, as being the cause of all fertility to their Country, and therefore gave divine honor unto it, and there celebrated many Ceremonies of impiety both about the worship of their God Apis and of Crocodiles, as Pliny and Solinus write. They greatly gloried, saith Theodoret, in the River Nile, accounting it as God, because it was to their land, as the Clouds of heaven: for which cause God first punished them herein, and because they had drowned the Hebrews children therein, whose blood did now as it were appear, and call for revenge. This plague of turning water into blood, saith Philo, was a means to kill up so many men, that perished with thirst and with the stink of the dead fish, that the living were scarcely sufficient to bury the dead. And Josephus saith, that if any tasted of the water now, he was taken with a sharp pain, but to the Hebrews it was pleasant and good, as before. I cannot think with Philo, that so many men died of this plague, for then it would have been recorded by Moses himself, and the Egyptians would then have been ready to urge them to depart, as when their first-born were slain. Moreover, it is said, that they digged for water to drink during this time, v. 24. The River Nile now turned into blood, saith Philo, was blood as far as from Ethiopia to the Sea, that is, from the rising thereof unto the end: but we have no warrant for this here, neither is it probable, because the Lord would punish the Egyptians only, and not other Nations also. The consideration of this River flowing out of Ethiopia through Egypt, maketh the miracle the more manifold and wonderful, in that the change into blood must needs so be yielded to have been not at once only, but all these seven days still, as any water came down, it was continually turned into blood. The perishing of the fish hereby was a grievous loss to the Country, because they lived much hereupon. But the greatest [Quest.] question here is how the Magicians are said to do likewise, considering that all waters being turned into blood, there was none left for them to turn also? To this divers answers are invented by divers. Saint Augustine hath two, one that the enchanters did not this, till after the seven days ended; and the other, that they might have water fetched from Goshen, where the Hebrews dwelt. He also saith, that the sweet waters only being turned, the Sea-water which was not far off might soon be fetched for the Magicians to try their skill upon, and this answer hath Theodoret also. Justin Martyr hath a fourth answer, viz. that the water turned by the Magicians might be that in pits digged now by the Egyptians to drink. It may suffice to answer any of these ways, but I do specially approve of that of water brought out of Goshen, or from the Sea, if they had tarried till the end of seven days, or till the Egyptians had been forced by digging to seek water for their need, Moses had had too long a time to triumph over them. Others have devised other answers, but most improbable, as the Hebrews, who think that the River-water only was turned into blood; and some others, who think that although it be said, all ponds and Vessels having water were turned, yet here and there one might escape; and Cajetan, who thinketh that there might be water in brazen, and gold, and silver Vessels not turned; and Tostatus and Lyranus, who think that the Devil might suddenly bring them water invisibly; and others lastly, that think they might by their Art Magic turn some water again to that it was before, and then make it blood. But this is the most improbable of all, that they should have power to alter God's Works. And if the Devil had brought them water, as men's eyes were held when it was brought, so they would doubtless have thought that their eyes were only deceived in the change. For the three former solutions, they are either directly against the text, or by consequence. Some think, that all the waters even in Goshen also were turned into blood, but being drawn and used by the Hebrews, they were sweet, and distasteful to the Egyptians only, as may be gathered out of the saying of Josephus before, and if we receive this, and it is most consonant to the History, telling that all the waters in Egypt were turned into blood, not excepting that part which was called Goshen, then it must be held that the water turned by the Magicians was brought from the Sea.
For the time that this plague lasted, it is said to be seven days, yet Eusebius expounding these seven days of the time passing between this plague and the next, will have the continuance of this but one day: but so the plague had been very small, and their thirst could not have been so great in so short a time. How this plague ceased it is not said, but Philo saith, that Moses was sought unto by the Egyptians; Josephus, that Pharaoh when he saw that there would otherwise be none end of his people's miseries, gave the Hebrews leave to go and sacrifice, and so it ceased, but immediately he hardened himself again, and would not suffer them to go. Tostatus saith, that it continued till another plague was sent, and then ceased, and this is most probable, because if it had been done, as Philo or Josephus say, Moses would have remembered it here as well as afterwards in speaking of other plagues, and showing how they ceased. Or it may be thought, that God not purposing to destroy the Egyptians by this first plague, when it had rained a sufficient time, ceased it again, purposing shortly to bring another. For the mystery of this first plague, it is by Augustine, and after him by Ferus applied to the sin against the first Commandment, as the other are to the rest, the ten to the sins against the ten Commandments. For this first, as all things were made out of the water, so all things are made of God, rightly therefore typified by the water, and water turned into blood setteth forth carnal men darkened in their understanding, as touching the knowledge of God, and so transferring his glory to carnal and corruptible things. Thus Augustine and Ferus saith, As it is an horrible thing to see water turned into blood, so it is horrible to see God turned into an image much more, and his glory thus transferred to creatures. And hereby is shown, that to those that thus debase God all things are turned to blood, that is, to destruction, as all things turn to good to those that love God, as Saint Paul teacheth, Rom 8. 28.
CHAP. VIII.
HEre the Lord appointeth Moses to go again to demand leave of