Commentary on Genesis and Exodus
QUEST. XX. Why Moses though warranted from God, yet useth great secrecy and circumspection in this business.
Vers. 12. ANd he looked round about, and when he saw no man, &c. It will be objected, if Moses had authority and a calling from God to kill the Egyptian, why did he it secretly? To this may be answered, that although Moses was to himself assured of his calling, yet was it not known either to the Hebrews or Egyptians; and therefore his calling being yet secret and hid, it was fit that his acts should be secret: otherwise his public acts, his calling being yet secret, would have been as much offensive and called in question, as if he had had no such calling: Iun. in Analys. So Ehud killed Egl •• privately in his secret chamber, Judge. 3. and Gideon, being not yet pulikely known and taken to be appointed of God to deliver his people, did pull down the altar of Baal by night, Judge. 6.27. Herein th • n Moses showeth his godly discretion that he might proceed by order.
QUEST. XXI. How Moses is said to fear, seeing the Apostle denieth that he feared the King, Heb. 11.26.
Vers. 14. THen Moses feared and said, &c. Yet the Apostle saith, he feared not the fierceness of the King, Heb. 11.26. To reconcile Moses and the Apostle: 1. We approve not Theodorets exposition, that Moses is said not to fear, in respect of the cause of his flight, the killing of the Egyptian, which fact he feared not; as not repenting him hereof: but this interpretation seemeth somewhat hard: and the Apostle showeth that he feared not the King, no not when he left Egypt: therein then consisted the vacuity of his fear, not in respect of the fact. 2. Chrysostom expoundeth his not fearing of his so leaving Egypt, that yet he feared not to return again thither: but Moses was strengthened and encouraged of God to return afterward: the vision which he saw 40. years after, did not take away his first fear. 3. Theophylact understandeth it of the degree of his fear: he did not so fear the King, as that he fled a far off, but went to Midian a Country adjoining, not fearing that the King would pursue him thither: But the Apostle exempteth him, not only from some degree, but from all fear. 4. Some refer his fear unto the affliction, and persecution, that by this means was like to be increased: so he feared not for himself, but for the people, Pelican: but Moses speaketh of his own fear, upon the which he fled: his fleeing was a means to deliver himself from the danger, and not the people. 5. Other say, that he feared not so much the King as he feared to offend God, lest if he had offered himself to the danger and not made an escape, he should have tempted him by presuming: Osiander. But the text showeth that he was afraid of Pharaoh and fled from him. 6. Others confess that Moses shown his infirmity of fear, but it was covered by faith and so not imputed: Genevens. But the Apostle denieth that he feared at all. 7. Some do expound it not of Moses first leaving of Egypt, when indeed he feared the King, but of his second departure, when he brought out the people thence, for then he feared not Pharaohs anger at all, as is evident, cap. 10.29. Lyranus, Thostatus, Pererius, Iun. And this exposition doth very well resolve this doubt. 8. Unto this also may be added, that if we understand it of his first departure, Moses fled not for any fear in respect of himself, but lest that his calling by this means should be hindered, and he withdraweth himself not so much of fear, as to reserve himself for a better opportunity: Simler. Nor yet doth he fear as distrusting his calling, but because he lost this opportunity: Iun. And the reason of his fear is expressed in the text: Then Moses feared and said, certainly this thing is known. He feared lest he should be hindered in this business of the deliverance of the people. Thomas also to the same effect saith, that there are two things to be considered in fear, unum vituperabile, one to be dispraised, when for fear any evil is committed, or any good omitted, and this was not in Moses ; another that is Laudabile, praise worthy, si quis salva fide refugiat peri • ulum instans: If one not violating his faith, doth shun the instant danger: unless we will say, that Christ, when he escaped out of their hands, that sought to stone him, did it of fear, Luke 4. But I rather prefer the 7. exposition, before touched.
QUEST. XXII. Why Moses sufferings are called by the Apostle the rebukes of Christ.
BUt seeing so oft mention hath been made of that place to the Hebrews, it shall not be amiss briefly to show the meaning of those other words of the Apostle, verse. 26. esteeming the rebuke of Christ greater riches than the treasures of Egypt: 1. We refuse here the exposition of Lyranus, that he calleth the rebukes of Moses the rebukes of Christ, because by faith foreseeing what Christ should suffer, he by Christ's example was confirmed to endure the like: for in this sense they are Moses rebukes rather than Christ's. 2. Neither are they called Christ's rebukes, because they were such as Christ commendeth: Blessed are they that suffer persecution for righteousness sake, Matt. 5. 3. or for that Christ was to come of that people, and therefore their rebukes are counted the rebukes of Christ: Cajetan. 4. or because Moses was a figure of Christ, and suffered the like rebukes: because that as Moses left the Court, and palace of Pharaoh, to be partaker of the afflictions of his people, so Christ descending from heaven took upon him our infirmities: Oecumenius, Theophylact. 5. But they are called Christ's rebukes, because he suffereth in his members, and accounteth their afflictions as his own: in which sense the Apostle saith he fulfilled the rest of the afflictions of Christ in his flesh for his bodies sake, which is the Church, Col. 1.24.
QUEST. 23. Why Pharaoh sought to slay Moses.
Vers. 15. PHaraoh heard of this matter, and sought to slay Moses. The causes why Pharaoh sought Moses life, Josephus allegeth to be these three: 1. Because the Egyptians envied his prosperous success in the wars against the Ethiopians. 2. They feared him, as like to be one, that aspired to great matters, and might seek some innovation and change in Egypt. 3. The Egyptian Priests did prophesy of him, that he was like to prove very dangerous to Egypt. By these means the King was incensed against him. But I rather approve that which Philo writeth, that Pharaoh was not so much moved against Moses, for the death of one Egyptian, as for that by this he perceived, that Moses was a friend and favourer of the Hebrews, whom he accounted his enemies, and an enemy to the Egyptians his subjects and friends: Philo lib. 1. de vita Mosis.
QUEST XXIV. The causes why Moses lived in exile and banishment 40. years.
Vers. 15. THerefore Moses fled. Zeiglerus thinketh that whereas at the fortieth year of Moses age there were 390. years expired since the promise made to Abraham, and that ten years only remained of the affliction of the people, which was to continue 400. years in one place and other, Genes. 15.13. Moses thought to prevent the time, there being but ten years to come: and therefore God punished his presumption with forty years exile. But this cannot stand with the Apostles testimony of Moses, that by faith he forsook Egypt: if it were a work of faith, how could it be a punishment for his presumption? Therefore the causes of Moses flight and exile are better touched by Ferus: 1. That the people should not depend upon man, but trust in God for their deliverance. 2. That Moses might be weaned altogether from the pleasures of Egypt, and delicate life in Pharaohs Court. 3. That he might be taught, that the deliverance of Israel should not be by sword or strength, but by the spirit of God. 4. To punish the people's ingratitude, for not more thankfully accepting of this benefit, that God had stirred them up a deliverer: for not only this Hebrew whom Moses rebuked, rejected his calling, but generally all the people made light of it, as S. Stephen showeth, Act. 7.25.
QUEST. XXV. Of Midian what country it was, and where situate.
Vers. 15. ANd dwelt in the land of Midian. 1. This was the chief City of the Midianites, so called of Midian, one of the sons of Keturah by Abraham: it was situate in Arabia upon the red sea, as Josephus. 2. Jerome saith there were two Cities of this name, one on the South part of Arabia by the red sea; the other by Arnon, and Arcopolis, the ruins whereof were to be seen in his time. 3. The whole Country was called Arabia, where the Midianites, Amalekites, Israelites dwelt together: Philo. And these Arabians were called Petrei, of their metropolis or chief City Petra: Borrh. 4. This Midian was not far from Mount Sinai, for thereabout did Moses keep his father in laws sheep, Exod. 3. and thither came Jethro with Moses wife and children: and S. Paul placeth Sinai in Arabia, Gal. 4. 5. The women of this Country joining with the Moabites enticed the Israelites to commit fornication, Numb. 25. These Midianites oppressed Israel seven years, of whom Gideon slew 135000. Iud. 8.
QUEST. XXVI. Rehuel, Jethro, Hobab, whether the same.
Vers. 18. ANd when they came to Rehuel their father, &c. This Rehuel was not the same with Jethro, as the Septuagint and Latin translator here read, Jethro, and as Jerome thinketh, they were two names of the same man. 2. Neither had he four names, Jethro, Rehuel, Hobab, Keni, as Thostatus, Lyranus: for Hobab was the son of Rehuel, Numb. 10.29. and he was called Keni of his nation and country, because he was a Kenite, Numb. 24.21. Junius. 3 Pererius also is deceived, thinking that Hobab was not Moses father in law, but his wives brother, and his father in laws son: because (saith he) Moses father in law departed from them at Mount Sinai, Exod. 18. but Hobab stayed with them still, and was their guide in the wilderness, Numb. 10.31. But Pererius herein erreth also: for these two stories of Jethro and Hobab. Exod. 18. and Numb. 10. must be joined together: they were both one man, and he took his leave of Moses, as it is shown Exod. 18. but he returned again unto them, before they departed from Sinai, to be their guide, as Moses requested, Numb. 10. and it is like he brought his kindred and family with him, because the Kenites are read afterward to have cohabited with Israel, Judge. 1.16.4. Wherefore Rehuel was grandfather unto Moses wife▪ called also their father, after the manner of the Hebrews. Jethro and Hobab are the same, for they are both said to be the father in law of Moses, Exodus 18. and Num. 10.29. and Hobab and Jethro was the son of Rehuel: ibid. Iun.
QUEST. XXVII. Whether Rehuel were Prince and Priest of Midian.
Vers. 16. ANd the Prince of Midian, &c. The Hebrew word is Cohen which signifieth both Prince and Priest, and one that is preferred or exalted in any office or authority, as David's sons are called cohanim, chief rulers, or men of authority, 2 Sam. 8.18. Priests they were not, being not of the tribe of Levi, but of Judah. 1. Yet it is not like that he was King of Arabia, as Eusebius allegeth out of Artapanus an ancient writer: for it was not seemly for a Princes daughter to keep their fathers sheep; neither is it like, if he had been a King, that the other shepherds would have offered such vio ••• unto them: Simlerus. 2. Josephus, Philo, the Septuagint do hold him to have been a Priest: the 〈◊〉 P •• aphrase readeth, Prince. It is like he was both a Prince, and a Priest, as Melchizedek King of S • lem was: and as after the captivity of Babylon the same were both Princes and Priests in Judea: Perer. and of old time the Priesthood went with the birthright; Borrh.
QUEST. XXVIII. Whether Rehuel were an idolatrous Priest, or a Priest of the true God.
COncerning this Jethro his profession. 1. I neither think this Jethro was an Idolatrous Priest before he came to Moses, Exod. 18. and then first converted, as David Kimhi, to whom Pererius consenteth: for it is not like that Moses would have married an Idolaters daughter, Simler. at the least Moses had not continued with him so long even 40. years for naught, and his father in law an Idolater still. 2. Neither is it probable that Jethro from the beginning was a Priest and a worshipper of the true God, seeing he was the Priest of the Midianites, that were Idolaters: as Ibn Ezra. 3. Therefore it is most probable, that first some seeds of true religion, and of the knowledge of God were preserved among the Midianites even from Adam: yet intermingled with the superstitions of the heathen: Borrh. but by Moses abode and continuance with Jethro we are to think that he was more established in the knowledge of the true God: and was most of all confirmed, when he came to Moses: Exod. 18. where indeed he professeth himself a true worshipper and Priest unto the high God, offering sacrifice unto him, Iun.
QUEST. XXIX. Why Zipporah is called an Aethiopisse, Numb. 12.1.
Vers. 21. WHo gave unto Moses Zipporah his daughter. 1. This Zipporah here a Midianitish woman, is also the same which is called the Cushite or Aethiopisse, Numb. 12. 1. for that is but a fable of Josephus ▪ that Moses married the King of Ethiopias daughter: which Philo writing of purpose the History of Moses life, maketh no mention of, being before Josephus: and Moses is found to have had no more children, than those which he had by Zipporah, which is a probable conjecture, that he had no more wives. 2. She is then called an Aethiopisse, not of the contrary, because she was fair, as the Chaldee readeth, or by way of contempt, because the people of that country are noted for their deformity: but there were two countries called Ethiopia, the one was the occidentall toward the West beyond Egypt, the other was the Oriental toward the East bordering upon the red sea, which the Arabians inhabit: Perer. And in Hebrew she is called a Cushite, and Ethiopia is named Cush, because the posterity of Cush inhabited both the West Ethiopia and the East which is Arabia. The Midianites then were called Cushites, not because they came of Cush, Gen. 10. but because they inhabited in that country: Iun. And that Midian also is called Cush, or Ethiopia, it is evident, Habac. 3.7. For iniquity I saw the tents of Cushan, and the curtains of the land of Midian did tremble: Perer. ex Jerome.
QUEST. XXX. At what time Moses sons were borne unto him.
Vers. 22. SHe bare a son whose name she called Gershom, &c. 1. This child was borne unto Moses not long before his return into Egypt out of Midian, where Moses stayed 40. years, and likewise his other son Eleazar: because they were but little ones both, when Moses took his journie into Egypt, for he put them upon an Ass, as not able to travel a foot, and the one of them was not circumcised, whose circumcision though it might be deferred some days, yet many years it is not like that Moses would put it off, Perer. 2. The Latin following the Septuagint, do make here mention also of the bir • h of Eleazar, with the reason of the imposition of his name: but that is not in the Hebrew, being transposed hither out of the 18. of Exodus.
QUEST. XXXI. To whom the right of imposing names upon the children belongeth.
Vers. 22. WHose name he called, &c. 1. Names are found sometime to have been imposed by the mother, as Leah giveth the name unto Reuben, Shemeon, Judah, Gen. 29.32.33. 2. Sometime the father, to whom that right especially belonged, nameth his son, as Joseph, Gen. 41.51. 3. Sometime both the parents devise the name, as Eve is said to call her son borne in Abel's stead, Sheth, Gen. 4.25. And Adam also is said to have given that name, Gen. 5.3. 4. Sometimes names are imposed by a general consent of friends, as Gen. 25.25. They called his name Esau. 5. And sometime also a name is taken up by common use, as Gen. 25.30. he, that is, everyone (as Iun. well readeth) called his name Edom: But the right and authority of imposing names belongeth unto the father: as Rachel called her son Benoni ▪ but Jacob Benjamin, Gen. 35. And when John was circumcised they would have named him Zechariah, but his father overruled the matter and ratified the other name, Luk. 1.
QUEST. XXXII. Whence the name of Gershom is derived.
GErsh • m. 1. For the derivation of this name, the first part thereof is taken from the word Ger, which signifieth a stranger, as it followeth in this place: for, saith he, I have been a stranger in a strange la •• : For the other part, Iun. thinketh it cometh of the word which signifieth to cast out, or expel, which is garash: but that cannot well stand with the other in this composition, unless the same syllable should be repeated; and beside, 〈◊〉 with cholem should be superfluous: therefore Piscator frameth it rather of Sha • a • , which signifieth to be desolate: Some derive it of Sham, there, because he was a stranger there: but because the word Shem, name, is used immediately before, he called Shemo, his name, Gersh • m, it is most like that the word is compounded of Ger and shem, that is, a stranger, his name. 2. Some think that he calleth it a strange land not in respect of Egypt, where they were only sojourners, but of Canaan: Simler. But seeing Moses was borne in Egypt, and there he had his education, and there were his parents, it is more like that he hath respect unto that place: being expulsed and exiled thence into a strange land: Iun. 3. There was also another Gersh • m beside, the son of Levi called also Gersh •• , 1 Chron. 6.1. & 15.
QUEST. XXXIII. What Pharaoh it was that died while Moses was in Midian.
Vers. 23. SO it was after many days that the King of Egypt died. 1. Some think that this King was not Pharaoh, from whom Moses fled, but another, and that this was the fourth change during his exile: Or • s reigned 38. years, in whose latter years Moses fled, then after him succeeded Acenger • s 12. years: th • n Ach • rus 9. years; then C • n • hres 16. years, who perished in the red sea. Simler: 2. But it is more probable, that this Pharaoh, that now died, was that King from whom Moses escaped: both for that the Israelites now at the change of the King cried unto God, hoping to find some alteration, as men commonly do look for better times at the change of the Prince: Pelican. As also so much may be gathered by that which the Lord saith to Moses: go return to Egypt, for they are all dead which went about to kill thee: that is, both Pharaoh, and all those that sought to revenge the Egyptians blood whom Moses slew. Iun. Josephus also thinketh that this was the same Pharaoh, from whom Moses fled unto Midian, lib. 2. cap. 5.
QUEST. XXXIV. Whether the cry of the Israelites proceeded from true repentance.
Vers. 23. ANd the children of Israel sighed for the bondage, and cried. 1. Some think that this cry of the Israelites proceeded not from any true repentance, but from their present misery and bondage: And God heard their cry of his fatherly pitic and clemency, as he often heareth the complaints of those which are worthily punished, so the Lord had respect to Ahab's sackcloth and semblance of sorrow. 2. But it is rather to be thought, that the afflictions of the Israelites had brought them to the knowledge of their sin, and specially of their Idolatry, which is mentioned by the Prophet Ezechi. 20.8. And thus being humbled with fight of their sins, for the which they were worthily chastised, they make their complaint unto God: Iun. Simler. And this may appear by their effectual prayers, which went up to heaven, as proceeding from great contrition of heart and humility. Ferus. Wherefore Moses also maketh further mention, Num. 20.16. showing that at the instant & humble suite of the Israelites, the Lord sent his Angel to deliver them. Iun. This cry therefore of the Israelites in Egypt seemeth to be unlike unto that which they made when the Egyptians pursued them, they are said to cry unto God in one verse, and to murmur in the next, Exod. 14.10.11.
4. Places of doctrine.
1. Doct. Of the divine providence.
Vers. 3. SHe took for him an Ark. In Moses wonderful preservation, we have a notable example of the divine providence: which showeth that all things in the world are governed, ordered, and disposed according to the will of God: the hiding of Moses three months, his putting into a close Ark▪ the finding of it by Pharaohs daughter, the instinct which she had, to bring him up for her own son, by which means Moses came to be instructed in the Egyptian learning; do all excellently set forth the fatherly care of God toward his, in their birth, education, preservation, as our Savior also saith, even all the hairs of your head are numbered, Matth. 10.30. Piscator.
2. Doct. Lawfull means to be used.
THey •• bed it with s • ime and pitch. Although they chiefly commended the child by a sure faith to God's providence, yet they refuse no means to provide for the child's safety, like as Noah pitched his Ark within and without: which teacheth us, that we should so depend upon God's providence, as that we presume not, but carefully use the means which God hath appointed, Pelican.
3. Doct. Difference of punishment according to the diversity of sin.
Vers. 13. HE said unto him that smote his brother, Wherefore s • itest thou thy fellow? Moses wisdom and discretion herein appeareth, that killed the Egyptian, & reproveth only the Hebrew: so they which sin maliciously are more severely to be punished, than they which offend of ignorance and infirmity, Ferus.
4. Doct. That it is lawful to flee in time of persecution.
Vers. 15. MOses fled from Pharaoh. This showeth that it is lawful for on • to fly in the time of persecution, specially when his person is sought: so Jacob fled from Esau. David from Saul, Paul escaped out of Damascus, B • rrh.
5. Places of controversy.
1. Cont. The marriage of the aunt and nephew against the law of nature.
Vers. 1. A Man of Levi took a daughter of Levi. That is, Amram took to wife Iochebed his fathers sister, as is before shown, quest. 3. The Canonists upon these and such other examples of near marriages do infer, that by the law of nature no degrees are forbidden, but between father and daugter, mother and son only: because in other near degrees even marriages were in use among the Patriarchs. Contr. 1. It appeareth that these marriages, as to take the Aunt to wife, or uncle to husband, to marry two sisters, and such like, were even against the law of nature, seeing they are named among the abominations and pollutions of the Canaanites, Levite. 18.27. who transgressed nor here in against any positive or judicial law, but against the law of nature▪ 2. This further is made manifest, in that the Romans by the light of nature, and some other nations did prohibit such near marriages and conjunctions. 3. And the fathers acts and examples do not therefore conclude that the prohibition of such marriages was not moral & natural: for it cannot be denied, but in their own opinion Lots incest with his daughters was unnatural: the law of nature in many things was then obscured, which afterward by the positive laws was explained, Simler. in cap. 6. Exod.
2. Cont. That the marriage of ministers is lawful.
Vers. 16. ANd the Priest of Median had seven daughters. R • h • el himself was a Priest, and so was the son Jethro, who offered sacrifices unto God, Exod. 16. So that even among the Gentiles, the Priests were married, and the sons succeeded the parents in their Priestly function. As in the primitive Church we read of Polycrates, who in an Epistle to Victor writeth, that seven of his ancestors had been Bishops of Ephesus before him, and he himself was the eighth. The Apostles also were married: and S. Paul also showeth that he might have taken this liberty as well as the rest, 1 Cor. 9.5. and he alloweth every man to have his wife, 1 Cor. 7.2.
3. Cont. Of the authority of parents in the marriage of their children.
Vers. 22. WHo gave unto Moses Zipporah his daughter. Here that ancient right of the fathers, in disposing and giving their children in marriage is confirmed: Piscatur. So Abraham provided a wife for Isaac, Rebekah is given by her parents, they only ask her consent, Gen. 24. It was in the fathers power to ratify or disannul the vow and promise made by the daughter, Numb. 30. This maketh against the practice of the Canonists and Romanists, that ascribe very little to the consent of parents in marriage, and they allow that a man's son or daughter may against the mind of the parents, be pulled into a Cloister and profess Monkerie.
4. Cont. Of the perfection of the Hebrew original.
NOw whereas after the 22. verse the Septuagint and the Latin translator do insert a whole verse of the birth of Eleazar, with the reason of the imposition of his name: all which is not in the Hebrew in this place, but is transposed hither from the 18. chap. of Exodus, verse. 4. Bellarmine would therefore make us believe, that herein the Latin text is perfecter than the Hebrew, because mention is made only of one of Moses sons, whereas he had two, lib. 2. de va. Dei, cap. 2.
Contr. 1. It followeth not because something is omitted in one place to be inserted in another, that therefore the Hebrew text is defective: as S. Mark making mention of one blind man, chap. 10.46. and S. Luke likewise, chap. 18.36. (whereas S. Matthew speaketh of two blind men, chap. 20.29.) are not therefore defective: So neither is the Hebrew here thought to be wanting, expressing only one of Moses sons, seeing the other is supplied, chap. 18.2. And if the Septuagint is to be justified here, then let them be borne out also for adding five more of Joseph's posterity, Machor, Gilead of Manasseh, and Su •• am, and Taam, and Edom of Ephraim, Genes. 46. which are not mentioned in the Hebrew, as not then borne, but borrowed from the 26. of Numb. and 1 Chron. 7. Likewise Exod. 6.19. the Latin and Septuagint put unto Moses and Aaron Miriam, which is not in the Hebrew; this rather showeth great boldness 〈◊〉 th • se translators, to add that which the spirit of God passeth over in silence.
5. Cont. Prayers are not meritorious.
Vers. 24. THen God heard their m • ne, and God remembered his covenant. The Israelites prayers are heard, not for any worthiness or merit of their sorrow, but the Lord for his promise sake, the foundation whereof is Christ, heareth their complaint, and hath respect unto them: Simler, Borrh. And that our prayers are not meritorious, but heard in mercy, Solomon showeth, Then he • s thou in heaven, and be merciful to the sin of thy people: 1 King. 8.24.
6. Places of moral use.
1. Mor. Rich and great men should have compassion on the necessities of their poor brethren.
Vers. 11. HE went forth to his brethren to look on their burdens. Moses though himself lived in all ease and courtly pleasure, yet could not so content himself, but goeth to visit his afflicted brethren, and is touched in compassion towards them, as Queen Hester also was moved with pity toward her people: which teacheth us, that rich and mighty men, that are in high and wealthy place, should submit themselves to take knowledge of the necessities and wants of their poor brethren: therefore the Prophet reproveth the rich men of Israel, that drank wine in bowles, and lived at ease, but no man was sory for the affliction of Joseph. Ferus.
2. Mor. Friendly admonition is not to be despised.
Vers. 14. WHo made thee a man of authority? Moses here for his friendly admonition is recompensed with scornful and disdainful words: which is the property of natural and carnal men, to repay them with evil, which carefully watch over them by wholesome admonitions for the good of their soul. Simler. But the Wise man saith, The ear that hearkeneth to the correction of life, shall lodge among the wise, but he that refuseth instruction despiseth his own soul.
3. Mor. Godly names to be given unto children.
Vers. 22. WHose name he called Gershom. Moses giveth unto his son a name that might put both himself, and his son also, when he came to years of discretion, in mind of their state and condition, that they were but pilgrims and strangers here. So did the Fathers use to give names unto their children of good signification and godly edifying: that fond use therefore is to be reproved among Christians, that give names unto their children borrowed and taken from the Gentiles, and such as have no good signification, or which they understand not. Pelican.
4. Mor. Patience is necessary in prayer.
Vers. 24. THen God heard their mone. Yet it was forty years before the Lord sent them deliverance: we must not then think, that our prayers are neglected of God, if presently we see not the effect thereof: but we must wait the Lord's leisure, and expect with patience, till it be his pleasure to perform our prayers and grant our requests▪ Ferus. S. Paul prayed thrice, that is often, that the prick of the flesh the messenger of Satan might be taken from him, yet was it not, but the Lord gave him his sufficient grace with patience and strength to endure that combat: 2. Cor. 12.
5. Mor. In affliction we must fly unto prayer.
ANd in that the people cried unto God in this their distress, they rebelled not, nor sought to deliver themselves, by their own arm or strength: it teacheth us that in all our afflictions we should depend upon God and betake ourselves unto prayer: Pellic. as Saint James saith, If any be afflicted let him pray: I am. 5.13.
CHAP. III.
1. The method and parts.
T He general preparation of the Instrument of this great deliverance, is set forth in the Chapter going before, in his preservation, education, persecution. Now followeth the more special preparation in the vocation of Moses in this third Chapter, and his confirmation, chap. 4.
In this Chapter is set forth, first the preparation to his vocation, to verse. 7.
Secondly, the vocation it self, to verse. 22.
The preparation consisteth partly in a vision which Moses saw, both in what place, verse. 1. what vision it was, verse. 2. how Moses behaved himself, verse. 3. partly in the voice of God, which Moses feared: wherein Moses is charged what he should do, verse. 4.5. and the Lord proclaimeth who he is verse. 6.
The vocation of Moses is either a general charge or commandment to go unto Egypt: where 1. Moses office is enjoined him of God, verse. 10. with the occasion thereof, the afflictions of the people, verse. 7. the twofold end thereof, to deliver them out of Egypt, and to bring them into the good land of Canaan, verse. 8.2. Moses excuseth himself, 1. By his infirmity; where the Lord satisfieth him by that present sign, and assuring him of the future event, that they should serve him in that mount, verse. 11, 12. 2. By pretending the curiosity of the people in inquiring after his name that sent him, verse the 13. where the Lord also satisfieth him by showing his name, verse. 14, 15.
Beside the general charge, followeth a particular direction what course he shall take, to verse 19. and what effect it shall have. For the first, there is prescribed whom he shall join with him, the Elders of Israel, verse. 16. what he shall say unto them, verse. 17. what they shall do; go unto Pharaoh, verse. 18. The effects or events are four: 1. Pharaoh shall refuse to let them go, verse. 19. 2. The Lord will work signs and wonders. 3. Then he will send them out, verse. 20. 4. They shall go out richly with ornaments and jewels, verse. 21.22.
2. The divers readings.
Vers. 7. Because of their exactors. I.V.A.P.S. rather than taskmasters. B.G. The word is derived of Nagash, to exact, oppress.
Vers. 12. For I will be with thee. I.V.A.P.S.B. rather than, I will be with thee. L. for here the causal particle for is wanting: or, Certainly I will be with thee, G. chi signifieth for, because.
This shall be a token unto thee that I have sent thee: when thou has brought, &c. ye shall serve God upon this mountain. I.S.A.P. that is, this vision which thou seest shall be a sign: not as the most read, That this shall be a sign, namely, that which followeth, and shall serve me. G.B.V.L. for the perfect distinction, athuah cometh between: and that could not properly be a sign to confirm him presently, which was to be fulfilled afterward.
Vers. 14. E • ich, which am hath sent me. I. to whom consenteth Simlerus: rather than, I am that I am. V.LS.B.G.X or, I shall be what I shall be. A.P. The first Ehich seemeth to be a proper name, because God answereth directly to Moses question, who was desirous to know his name: the second Ehich is an interpretation of the former, and not part of the name, because that Ehich is but once repeated in the end of the verse: Ehich signifieth properly, I shall be, but it is usual with the Hebrews to put the future for the preter tense.
Ehich hath sent me, that is, I am B.G.V. I shall be, A.P. rather than, he that is hath sent me, L.S. for Ehich is the first person of the future of hajah to be.
Vers. 18. They shall hearken to thy voice. I: rather than, hear thy voice. V.L.S.B. or, obey thy voice. G.A.P. for then the preposition Lamed, which signifieth to should be superfluous.
Vers. 18. The God of the Hebrews hath met with us, I.V.B.G. cum caeter. rather than, hath called us. S. L. for the word is Karah with he, to meet or come against, not Kara with aleph, which signifieth to call.
Vers. 19. The King of Egypt will not let you go, yea not by strong hand ; I.V.A. rather than, he will not let you go but by strong hand. L.S.B.G. the word is Velo yea not, or, and not: the meaning is, that he will be so obstinate, that he will not a great while let you go, though he feel God's mighty hand.
Vers. 22. And ye shall spoil Egypt, or the Egyptians: I.G.S.L. better than, rob the Egyptians. B. Na • zal in Piel signifieth to take the spoil, as 2. Chron. 20.25. They took the spoil to themselves.
3. The explanation of doubtful questions.
QUEST. I. How long Moses kept his father in laws sheep, what he did in the mean time, and to what end he was so exercised.
Vers. 1. WHen Moses kept the sheep. 1. Concerning the time, when this vision here following was shown to Moses, it fell out 40. years after he fled out of Egypt, Acts 7.30. about the 80. year of his age, for so old he was when Moses appeared before Pharaoh, Exod. 7.7. which was the same year, Perer. 2. so that Moses kept his father in laws sheep the space of 40. years, for he was 40. years old when he visited his brethren, Acts 7.23. and now he was 80. year old: wherein appeareth the singular patience of Moses that was brought ab aula ad caulam, from the court as it were to the carte: and in this state of life continued forty years: Simlerus. During which time it is supposed that he wrote the Book of Genesis, and the Book of Job, for the comfort of his afflicted brethren in Egypt: But it is very like that he gave himself to contemplation, and much profited in the study of wisdom, the grounds whereof he had learned in Egypt, Perer. ex Philone. 3. And thus it pleased God to exercise Moses in a shepherds life, for these causes. 1. That by this means he might fully be weaned from the pleasures of Egypt, and as it were renounce the world. Perer. ex Gregor. 2. The pastoral life and discipline was a kind of introduction to prepare him for the government, which afterward he took upon him: as it is in the Psalm, Thou didst lead thy people like sheep by the hand of Moses and Aaron. 3. that God's power might appear, in raising Moses from this contemptible kind of life, especially in the opinion of the Egyptians, that abhorred all keepers of sheep, to that high place, calling, and authority to the which he was afterward advanced. Simler.
QUEST. II. Of the mount Choreb, whether the same with Sinai.
HE came to the mountain of God Choreb. 1. Josephus thinketh that mount Choreb and Sinai were all one: some think they were two mountains joining together, and that Sinai was the higher: Cajetan thinketh that Choreb was the top of the mount Sinai: but it is more like, that Choreb was the name of that hilly trace or circuit (so called of the dryness or barrenness) wherein the mount Sinai was situated: which place as Philo thinketh was full of bushes, and that at the bottom of that bushie hill this vision was shown. 2. Moses drave his sheep thither, because there was good store of grass by reason that the hill was unfrequented, because of the reverence and holiness of the place: but the place was not had in such reverence before this vision: therefore it is most like that he went thither, as to a secret place, and more fit for contemplation: and that to him thus prepared, this heavenly vision appeared: Simler. Or the Lord might by a secret instinct draw Moses thither, where he purposed to manifest himself unto him: Perer. 3. It is called the mountain of God, not for any religion which was there placed of old, as Josephus, or because of the height and excellency thereof, as such things are so called in Scripture, as the cedars of God, Psalm 104.16. But it is so named by an anticipation, because there the Lord did appear to Moses at this time, and afterward shown himself by visible sign, at the delivering of the Law: Iun. 4. This hill is famous in Scripture for seven memorable things there done: as the vision of the fire in the bush: the striking of the rock with Moses rod: there Moses lift up his hands when Joshua prevailed against Amalek: there the Law was given: Moses fasted forty days and forty nights; and coming down from thence broke the tables of stone: there Helias had that admirable vision set forth, 1. Kin. 19. Perer.
QUEST. III. Of the vision in the bush.
Vers. 2. THen the Angel of the Lord appeared unto him in a flame of fire cut of the mids of the bush. 1. This is one of the three most notable visions of the Old Testament, the two other were the vision of the ladder shown to Jacob, Gen. 28. The other of the ancient of days unto Dan. 7. Pere • ▪ But unto these may be added as not inferior to the rest, the appearing of the Lord in mount Sinai, at the delivery of the Law. 2. Visions were of three sorts, either such as by spiritual illumination were manifested unto the intellectual part and understanding, or such as wrought upon the inward fantasy, or were shown by some visible signs to the external sense: Simler. as in this place. 3. This bush is in Hebrew called seneh: which the Hebrews describe to be a shrub full of pricks, and without fruit, and so thick, that a bird cannot enter without the rufling and pulling off her feathers: some think that the mountain Sinai was called of Seneh, either because of this bush, or for that it was full of bushes: Perer. 4. There are two parts of this vision, the flame burning in the bush, and the Angel speaking • o Moses out of the bush. Simler.
QUEST. IV. Of the flame of fire that burned not.
IN a flame of fire out of the midst. Plato maketh three kinds of fire; the thick gross fire, as in the burning of wood; a bright and subtle fire, yet burning; and a clear pure fire which lighteth only, and burneth not, such as is in the stars; And hereunto may be added a fourth kind, which is the element of fire, which neither giveth light, nor yet burneth. This fire was of the second kind: not a fire in show and imagination, but a true fire, for otherwise it had been no marvel that the bush burned not: Perer. 2. This fire was neither fetched down from the element of fire, as some think, for so it should have pierced the middle and cold region of the air, which is contrary unto it; neither was it procured by an Angel who have not power of themselves to change the ordinance and course of nature; but it was brought forth by God, made of the air, or some other matter prepared of God: for this was a supernatural fire in those three things, because it continued without fuel to feed upon, it kept below and ascended not, it burned but consumed not, therefore it showeth a supernatural work. 4. Now that this fire consumed not the bush being a combustable matter, the cause is, because the natural force thereof was restrained by God: for if God concur not with the nature of things, they cannot work nor show their kind; as the three children walked in the firy oven, and were not burned. Whereas then the fire hath two inseparable qualities, to give light and to burn, God yet could here divide and separate them: this fi • e giveth light but burneth not, as the infernal fire shall burn, but give no light, as Basil showeth upon the 28. Psalm. Perer.
QUEST. V. What is signified by the burning of the fire without consuming the bush.
COncerning the signification hereof, the burning of the fire and not the consuming of the bush: 1. The Hebrews think that God made choice of these two, the fire, and the bush: whereof the one is a base thing, and the other hath no shape, that they should make no image or representation of God. 2 Some think it betokeneth the Law that could not purge our sins, signified by the bramble, b • t only show and demonstrate them. 3. Some understand the divine nature of Christ, which did not consume or dissolve his human nature. 4. Some apply it to the Virgin Mary, of whom Christ was borne, that carried fire, and she not consumed. 5. Some understand it of the state of a regenerate man, in whom there are two parts, the illumination of the spirit, as the fire, and the corruption of the flesh, as the bramble. 6. But Philo best expresseth what this fire resembled in the bush; the bush showeth the vile and miserable estate of the Israelites in Egypt; the fire, their affliction; the not consuming of the bush, that they should be preserved in their trouble, and be delivered from it, and that in the end they should be as brambles to prick and wound their enemies: Perer. 7. Beside, God showeth himself by this supernatural fire, far unlike the natural and ordinary fire, which consumeth things near hand, but toucheth not a far off. But God is friendly and favorable to his servants, that draw near unto him, but he exerciseth his judge • ments upon the wicked, that go far off from him. Ferus.
QUEST. VI. Whether it were an Angel or God himself that appeared unto Moses.
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QUEST. VII. What moved Moses to draw near to behold this strange sight.
Vers. 3. THerefore Moses said, I will turn aside. 1. Some think that Moses being much conversant and exercised in the knowledge of natural things, might of a curious mind approach to try out some natural conclu • ion, because there are some kinds of fire, that break out of the earth, as in Lyci • and Island, that do consume water and yet burn not tow: and when Sylla besieged Athens, there was a certain tower which being 〈◊〉 with a certain • lime, could not be set on fire. 2. But it is more like, that Moses took this to be some divine sight, as being exercised more in the contemplation of divine and spiritual things▪ and was moved to draw near by some spiritual instinct, Ferus : yet he might presume somewhat far▪ and therefore is forbidden to come near. Simlerus.
QUEST. VIII. Why the Lord doubleth Moses name in calling him.
Vers. 4. MOses, Moses. 1. The Hebrews think that this voice, whereby God spake to Moses, was l • ke to Amrams voice Moses father, which was well known unto him: and they further add, that the Lord used to speak to his servants in such a voice, as was familiar unto them: as when the Lord spake to Samuel he went to Hel • , supposing it had been his voice, 1. Sam. 3. But the going to Hel • showeth not, that it was like that old man's voice, but that Samuel, not yet acquainted with the Lord's voice, could not judge it to be any man's voice, but his, and therefore goeth unto him to be better instructed. 2. But this calling of Moses by name, is a sign of God's favor unto Moses ; so God calleth Abraham, Isaac and Jacob, whom he loved, by their names. The wicked are seldom called by their names in Scripture: like as among men, when one is called by his name, it showeth kindness and love: as Scipio did study to call the citizens by their names, that they might think he had a care of them. And Cyrus called his soldiers by their names: Simler. 3. And this showeth, that God taketh especial notice and knowledge of such, whom he singleth out by name, as our Savior answereth Nathaniel, who wondered that Christ knew him by his name, whom he had not seen before, that before Philip called him, when he was under the fig tree he saw him, John. 1.48. Ferus. 4. Beside, this doubling of Moses name serveth the better to prepare and stir him up to give diligent attention to this heavenly vision and voice. Simler.
QUEST. IX. What the putting off the shoes meaneth.
Vers. 5. PVt thy shoes off thy feet. 1. We read of three kinds of putting off the shoes in Scripture: the first common and usual, as a sign of grief and mourning, as David came to Jerusalem barefoot, 2. Sam. 15.30. The second civil, as by putting off the shoe they signified the yielding up of their right, as it is prescribed, Deut. 25.9. and practiced, Ruth. 4.7. The third was religious, which betokened the putting off of earthly & carnal thoughts, and the preparing of the mind for spiritual things: Iun. in Analys. 2. This putting off the shoes, 1. some say was commanded Moses, that he thereby should sanctify that place, by making bare his feet: but the place was holy already, because of God's presence; the place was not holy because Moses put off his shoes, but because it was holy, Moses is bid to put off his shoes. 2. Ambrose thus applieth it, that because the shoes are made of the skins of dead beasts, Moses should put off all fear of death, for fear whereof he fled at the first time from Pharaoh. 3. Cyprian would have thereby signified, that Moses by putting off his shoes, doth not challenge any right in the spouse of the Church, but resigneth it to Christ the head and husband thereof: for this was the custom, that the next kinsman by putting off the shoe, did surrender his right in the brothers wife deceased unto the next after him, Ruth. 4. 3. Because the putting on of the shoes did betoken haste; as the Israelites were commanded to eat the Passover with their shoes upon their feet: therefore the putting them off betokeneth the contrary, not in haste, but with due preparation, Moses should approach: Perer. 4. But the most likely signification is, that all carnal thoughts set apart, Moses should draw near with reverence, and spiritual preparation, Ferus: as into the house of God, Eccle. 4 17.
QUEST. X. Why the Lord called himself the God of Abraham, Isaac, and Jacob.
Vers. 6. I Am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. 1. By thy father, he meaneth Amram, showing that he was the God of them and of their seed, and of all Israel, being mindful of his promise made to their fathers: Simlerus. 2. Abraham, Isaac and Jacob are here named, not so much in regard of their sanctity and excellent virtues: for Abel, Enoch and Noah were holy men in their time: but for these causes are they especially named: 1. Because to them specially were the promises made touching the land of Canaan. 2. They were the next and immediate fathers of Israel. 3. To them God more fully revealed himself and shown his counsel. 4. And principally for that those Patriarchs had most evident prophesies of the Messiah, as Abraham, Gen. 22.18. that all the earth should be blessed in his seed: and the same promise was renewed to Isaac, Gen. 26.4. Jacob also prophesieth of the coming of the Messiah, under the name of Shiloh. 5. These three Patriarchs are named to show the efficacy of God's promise made unto them: the time now approaching when they should see the accomplishment thereof: Perer. 3. The name of God is thrice repeated, and set before Abraham, Isaac, and Jacob ; both to express the mystery of the Trinity, and to show the special and particular care that God had of each of them, being a gracious God unto them all: and because unto them all were the promises made, the certainty whereof by this repetition is insinuated. Pererius.
QUEST. XI. Why Moses hid his face.
Vers. 6. THen Moses hid his face. 1. For these causes we find in Scripture that men have used to hide them for fear, as Adam hid himself in Paradise for shamefastness; as Rebekah covered her self with the veil, when she saw Isaac, Gen. 24. for reverence and humility, as Elias covered his face, when the Lord spake unto him, 1. King. 19. for weakness and impotency, as Moses face was covered from the Israelites, because they were not able to behold the glory of his countenance, Exod. 34. Perer. 2. For two of these causes Moses here covereth his face, first as being guilty of his own infirmity and weakness, as being not able to behold the exceeding great glory of God, as also of reverence: Piscator. 3. Moses is not mentioned here in direct words to have prayed or worshipped, as we read of others the servants of God, when the Lord appeared unto them: not that Moses either being astonished forgot it, or disabled himself as not worthy, but he inwardly in his soul adored the divine Majesty, as the humility of his external behavior showeth: Simler.
QUEST. XII. How this text is alleged by our Savior in the Gospel, to prove the resurrection of the dead.
NOw whereas our Savior Christ, Matth. 22. Mark 12. and Luk 20. allegeth this divine testimony; I am the God of Abraham, &c. and inferreth thereupon, he is the God of the living and not of the dead, and so convinceth the Sadducees that held there was no resurrection: the question is, seeing that this scripture proveth only the immortality of the soul, which some of the Philosophers held, and yet believed not the resurrection, how this place was applied by our Savior to prove the resurrection of the body? First then it may be answered, that seeing Abraham, Isaac and Jacob being departed out of this world, are said to be living unto God, and these names were given unto them as consisting of soul and body, this place showeth, that both their souls do live actually with God, and their bodies also in hope not being dead, but only asleep: Irenaeus lib. 4. cap. 11. so also Chrysostom in 22. cap. Mat. 2. Some answer, that by necessary consequent, the mortality of the soul being granted, the resurrection of the body must follow, because the soul naturally hath a desire to the body, and cannot have true and full happiness, until the body which was partaker of the labors and travels of this life with the soul, be made fellow also with it in joy: which reason moved some of the Philosophers, as the Pythagoreans and Platonists, which held the soul to be immortal, to dream of the remigration and return of the soul to the body, thinking it impossible, that the soul should forever be separated from the body: sic Thomas lib. 4. contra Gent: cap. 79. 3. But the best solution of all is Jerome's, that against the Sadducees, who denied the resurrection of the body, only for that they believed not the immortality of the soul, it was a strong argument to convince them of error in denying the resurrection, to take away the ground of their error in proving by this text the living and being of the soul: this also is the solution of Cajetan.
QUEST. XIII. Why our Savior specially urgeth this place against the Sadducees.
FUrther, though out of the Old Testament divers other places might be alleged more pregnant at the first sight, than this to prove the resurrection of the dead, as Jerome doth specially note that place, Job. 19. I know my redeemer liveth: yet our Savior maketh choice of this out of Moses, not only as Jerome writeth, because the Sadducees received no other parts of the Old Testament, but the five books of Moses: but seeing the Sadducees out of Moses, had made the objection against the resurrection; it was fittest also out of Moses to confute them. Perer.
QUEST. XIV. How God is said here to descend.
Vers. 8. THerefore I am come down to deliver them. 1. As before, their cry is said to ascend unto God, chap. 2.13. so God here descendeth unto them, as being moved unto pity by their grievous cry and complaint: Borrh. 2. Yet God properly neither ascendeth, nor descendeth, but this is spoken according to our sense; then God is said to descend out of heaven, the seat of his glory, when he showeth some visible sign of his presence, as here in the firy bush: Piscator. 3. God is said to descend sometime to take revenge, and to show his judgments, as he is said to descend unto Sodom, Gen. 18. sometime to show mercy, as here to deliver his people: Simler. 4. Here also some relation is had unto the situation of Egypt, which was a low country, and therefore the Lord here is said to cause them to ascend hence. Borrh. 5. And always this is to be marked, that when God is said to descend, some notable event followeth: when God is said to descend to see the sins of Sodom, then that horrible overthrow of the City followed; and when he came down to hinder the building of the tower of Babel, the strange confusion of languages was sent upon them: so upon God's descending here followeth the miraculous deliverance of Israel, and God's just vengeance upon Egypt. Ferus.
QUEST. XV. In what respect the land of Canaan is called a large country: Jerome.
INto a good land and a large. 1. Palestine in it self was no large country. Jerome saith that in length from Dan to Bershebah it was not above 160. miles, and in breadth from Joppe to Bethlehem not above 46. miles. Hecateus Abderita, as Josephus writeth, describeth Judea to contain about thirty hundred thousand jugera, that is, akers of fertile ground both in length and breadth and in the whole content. And the furlong or aker is so much ground as a yoke of oxen can plow in one day, which is in length 240. foot, and 120. foot broad: that is, fourscore yards long and forty broad; counting 3. ordinary foot to a yard. It seemeth then that of it self it was no large country, not altogether so big as the Kingdom of Naples in Italy: It is therefore called a spacious and large country in comparison of the land of Goshen in Egypt, where the Israelites were pent up: and seeing seven nations more populous than the Hebrews inhabited the land of Canaan, it was abundantly sufficient for them: neither when the people were most increased, did they complain of want of room. Perer.
QUEST. XVI. Of the great fruitfulness of the land of Canaan.
A Land that floweth with milk and honey. 1. These fruits are named for the rest by the figure called synecdoche, where a part is taken for the whole; the meaning is, that the land abounded with the best fruits. Iun. And these fruits are named which need least labor and travel of the rest. Simler. 2. And concerning the wonderful fertility of this land the scripture giveth plentiful. testimony, for first the spies, that were sent to search the land, found it to be very fruitful as they shown by the fruit thereof: A land flowing with milk and honey, Numb. 13.28. which is an hyperbolical speech, that is it abounded. Again, the land of Canaan is commended, Deut. 8.8. for these four commodities: for wheat and barley, for fruitful trees, for springes of water, and for metals: further considering the great number of inhabitants, as in David's time there were numbered 15. hundred thousand fighting men, 1. Chro. 21. which is commonly esteemed but at the fourth part of the inhabitants: for women and aged men, and children all under twenty years are excepted, this country being of no greater circuit, was of exceeding great fertility, that was able to nourish so many hundred thousand. 3. Hereunto also foreign nations bear witness. Hecateus before spoken of, who lived in the time of Alexander the Great, saith, there were in Judea thirty hundred thousand akers of most fruitful land. Aristeas in the time of Ptolemy Philodelphus King of Egypt giveth this testimony of this land, that it abounded with Olive trees, Vines, and Palmetree • : with all kind of spicerie, gold and precious stones brought in by the Arabians, with most fruitful and pleasant fountains and rivers: and especially he giveth commendation of Jordan, the plain meadows whereof contained 60. thousand akers of ground, and that it did use to overflow the ground as Nile: and beside, that unto the great City, meaning Jerusalem) sometime the people flocked out of the parts adjoining to the number of 60. myriades, that is 600. thousand, whereof everyone possessed an 100. akers of ground. Likewise Josephus, much about our Savior Christ's time, shown that the fruitfulness of that land still continued, and that all the fields in general were very fruitful both of corn and other fruit, being compared with other countries; but the fields of Jericho and Jerusalem, exceeded all the rest, and especially of Jericho, where the Palme trees were so fat, that they might press out oil by treading upon them. Bochardus that lived 300. years since, and spent ten years in the diligent search of that country, after that it came into the possession of the Saracens of his own knowledge and experience, commendeth it for abundance of corn which groweth in great plenty out of the ground half tilled without any dung or compass; the fields are like unto our gardens full of all sweet herbs, wine, oil, honey there aboundeth: and he strangely reporteth of a certain fruit called the apples of Paradise, which grow like unto a cluster of grapes, an hundred together, and everyone of the bigness of an egg: the leaves of it are as long as a man, and so broad, that two of them will cover a man: the tree lasteth but three years, and then out of the root thereof springeth another: Conies, Hares, Partridge, Quails, Deere, are there in great number: and great store of Lions, bears, and other wild beasts: he himself had seen 3. thousand Camels in one heard. 4. Therefore both Strabo lib. 16. and Jerome. are deceived, which report even the Country about Jerusalem, which Josephus affirmeth to be more fruitful than the rest, to be dry, and barren, full of rocks and mountains, and therefore he understandeth the flowing of it with milk and honey, spiritually. Ex Perer.
QUEST. XVII. Whether the fruitfulness of the land of Canaan do yet remain.
NOw this fruitfulness of the land of Canaan, 1. was partly natural, for it was fruitful, even when the Canaan's did inhabit it, before the Israelites possessed that Country, and it so continued • n part after they were expelled thence, and the Saracens surprised it, as it is shown before. 2. But this fertility was much increased by the blessing of God, as the Lord promiseth unto his people if they would fear him and serve him, Levite. 26.4, 5. and specially the extraordinary blessing of God upon the 6. year is an evident argument thereof, which did yield increase sufficient to serve them for three years, for the seventh year the land did rest, and the eight year they began to sow, so that they did eat of the fruit until the 9. year, Levite. 25.22. 3. But this blessing of increase and abundance, was after turned into dryness and barrenness because of their sin, as the Lord threateneth, that their heaven should be as iron, and their earth as brass, Levite. 25.19. And in the time of the Maccabees, the great increase of the sixth year was much abated: for their store was soon eaten up, so that they were oppressed with famine, 1. Macchab. 6.53, 54. Perer. And therefore it is no marvel, if the fruitfulness of that land now, being inhabited by the enemies of God, be not answerable to the commendation given unto that Country in former times.
QUEST. XVIII. Whether the Canaanites were a peculiar people by themselves.
INto the place of the Canaanites. 1. Junius thinketh that this was the general name of all those nations which inhabited the land of Canaan, and that the particular and several kinds of people are named afterward. 2. But though sometime this name be general unto all the rest, as they are mentioned among the sons of Canaan, Gen. 10.15. yet here and in some other places the Canaanites are taken for a several nation from the rest, as Gen. 15.20. there are ten several kinds of people rehearsed that dwelt in Canaan, of which number the Canaanites are reckoned in the eight place. Piscator. 3. And indeed it may diversely appear that the Canaanites were the same whom the Grecians call Phoenicians; as Andreas Masius hath well observed in his learned commentaries upon the book of Joshua: for first the Septuagint in the fifth of Joshua, for the Canaanites read Phoenicians: and the woman whom our Savior dispossessed of a Devil, by Matthew is called a Canaanitish woman, by Mark • a Syrophenician: beside, these Canaanites are said to dwell by the sea, Num. 13.30. where the Phoenicians also inhabited: likewise as Homer setteth forth the Phoenicians by their merchandise and traffike by sea, and so consequently their deceit in bargaining, so also the Canaanites are noted in scripture for their craft, Hos • a 12.7. and their merchandise, insomuch, that a merchant is called a Cannanite, as Prov. 31.24. She giveth girdles to the Canaanites, or merchants. Perer.
QUEST. XIX. How many nations of the Canaanites, and why they were cast out.
THe Canaanites, the Hittites, and the Amorites, &c. 1. There are here but six nations rehearsed, the Girgashites are omitted: the same number is not always observed; sometime they are all comprehended under the name of the Amorites, Gen. 15.16. sometime of the Hittites, Josh. 1.4. sometime 3. nations are only numbered for the rest, as the Hevites, Canaanites, and Hittites, Exod. 23.28. sometime ten nations are rehearsed, as beside the usual seven, the Kenites, Kenazites and Kadmonites, Gen. 15. But usually these seven are named, the Hittites, the Girgashites, the Amorites, Canaanites, Perizzites, the Hevites and Jebusites, as Deut. 7.1. and so S. Paul testifieth that seven nations were cast out of the land of Canaan, Act. 13.19. 2. The Girgashites are omitted, some think because they willingly gave place to the Israelites, as the Hebrews think, and Augustine reported that the country people of Africa being asked whence they are, will answer that they were Canaanites: they might then depart out of Canaan into Africa: Siml. But the contrary appeareth, Josh. 11.20. that all the Canaanites were hardened, saving of the Gibeonites: It is more like that they were not a nation of any great power, and therefore are not reckoned here by themselves, but counted among the rest. 3. Now in that God promiseth unto the Israelites their Country, beside that the Lord may freely dispose of the earth being the supreme Lord thereof, these Canaanites were of the posterity of Cham, and so under the curse; and beside, because of their sins, wherein they continued without repentance, they deserved justly to be deprived of their Country. Ferus.
QUEST. XX. What made Moses so unwilling to take this calling upon him.
Vers. 11. WHo am I, that I should go unto Pharaoh? 1. Moses doth not of diffidence or disobedience refuse, but of humility and modesty excuseth himself: as Isaiah saith, he was a man of polluted lips, Isa. 6.5. and Jeremiah, that he was a child, Ier. 1 6. Simler. And thus by making himself unable and insufficient, the Lord enableth him. Pelican. 2. Moses excuseth himself both by the unfitness of his person, and the greatness and difficulty of the work: Iun. And he knew that both he was odious to Pharaoh, and all the Egyptians, as also not well accepted of his brethren, as appeared by that unthankful Hebrew that upbraided him, in whom was discovered the mind and affection of the rest. Simler. 3. But this is to be marvelled at, that Moses being so courageous and forward in Egypt in slaying of the Egyptian, should now be so unwilling: wherein the like thing might befall him, which was seen in Peter, who offered himself to suffer much for Christ until the time came: so Moses might then of a forward spirit put forth himself having not yet weighed the weightiness of the calling, which was an act of his faith, yet mixed with some human infirmity. Simler.
QUEST. XXI. What sign it was that the Lord promised to Moses.
Vers. 12. THis shall be a token unto thee that I have sent thee, &c. The most here do understand this sign and token, to be that which followed afterward, that they should serve God in that mountain, as the Lord gave Hezekiah a sign of deliverance which came to pass afterward, that two years they should eat of the fr • it of the earth that sprang of themselves, and the third year they should sow and reap, 2. King. 19.29. which things were fulfilled afterward: Simler. And the reason is, because that which God promiseth, nothing can hinder and certainly shall be accomplished, and therefore the signs which are to come, do help to confirm the faith. Pelican.
Contra. But this seemeth not to be the sense. 1. Because of the perfect distinction athnah coming between, which breaketh off the first clause of the sentence from the latter part. 2. That instance given of the sign to Hezekiah proveth it not: for at that time by reason of the invasion of the enemies, which had invaded the Country by the space of two years, they lived of such things by the extraordinary blessing of God as the earth brought forth of it self: Iun. and therefore that sign was in part fulfilled already. 3. It is true, that whatsoever God promiseth, cannot be hindered: but such promises have need of a great faith to apprehend them: but signs do serve to confirm faith, not for faith to work upon: for signs are visible to the sense, but faith is of things that are not seen: signs then are rather the causes and helps of faith, than the object. 4. Yet it is not denied, but that such signs as had relation to the Messiah, and were accomplished in him, were effectual, though not present, because in Christ all the promises of God are yea and Amen; such was that sign which the Prophet giveth to Ahaz, Isai. 7.2. Some therefore do think that this sign is referred to the vision going before, of the fire burning in the bush: Iun. with some Hebrews. 3. And both these clauses may be joined together: that God confirmeth Moses both by that sign present: as also assureth him of the deliverance of the people, by showing the fruit and effect thereof, that being delivered out of Egypt they shall serve God in that place to this purpose: Osiander. It may be also a commandment, that being delivered in token of their thankfulness, they should worship God there: Josephus.
QUEST. XXII. Why Moses inquireth after God's name.
Vers. 13. IF they say unto me, What is his name. 1. Moses in moving this question doth neither show his ignorance, as though being polluted with the corruptions of Egypt, he had forgotten the true God; for seeing those acts of his in Egypt proceeded of faith, as the Apostle showeth, Heb. 11. in forsaking Pharaohs Court, and joining himself to the people of God; and afterward in his exile, in the giving of his sons names, he professeth his faith toward God, naming Eleazar of the help of God; no such thing is to be supposed of Moses. 2. Neither yet, as some think, did this proceed of Moses curiosity, as that he not contented with the promises made unto the Fathers, desired to know God's name, 3. But Moses maketh this request to know God's name in respect of the Israelites, to satisfy their curiosity, and to win the more credit to his calling: Simler.
QUEST. XXIII. Of the best reading of these words, I am that I am.
Vers. 14. ANd God said unto Moses, Eheje, because I am. These words are read diversely: 1. Some make neither of them a proper name, but read thus: Ero qui ero, I shall be which shall be, in the future tense, as Montan. Pagninus. Some read the first in the future, I shall be ; the second in the preterimperfect tense, which was: Piscat. But it is better expressed in the present tense, as it is usual with the Hebrews to put one tense for another, as the Septuagint and Latin 〈 in non-Latin alphabet 〉 , which am. 2. Some make them both a proper name, Eheje, & Eheje. Aretius. But it seemeth that the first is only a proper name, as it is taken in the end of the verse: Eheje hath sent me, and that which followeth is the reason of the name, because I am, rather than, which I am, or that I am: sic Iun. Simler.
QUEST. XXIV. What the name is which the Lord here giveth himself.
NOw concerning this name Eheje. 1. Neither is it a divers name in effect from the name Jehovah, which the Lord proclaimeth afterward, as thinketh Aquinas: for they are both derived of the future tense of the word Hajah, which signifieth to be: Eugubin: 2. Neither ye • are here two 〈◊〉 e • pressed; one of the essence and being of God, Eheje, or Jehovah ; the other of Grace, the God of Abraham▪ Isaac and Jacob, as Ferus: for the Lord, v. 15. joineth them altogether, making bu • 〈…〉 of them all. 3. Nor yet doth the Lord here deliver his name never heard of before, and which it 〈◊〉 b • fall to utter; as Josephus: for the name of Jehovah was known to Abraham, Gen. 15.7. I am Jehovah: and verse. 8. Abraham calleth him Lord Iehovi: therefore this name Jehovah was uttered: as it may appear also by the corrupt institution of the Heathen, who from the name Jehovah, derived the oblique cases, of Jupiter, Iovis, Iovi, which they ascribed to the principal God. 4. Neither properly hath the Lord any name, for he is incomprehensible, and therefore not to be limited by a name: Dionys. And names are given to show the difference of thing • , but God is one: 〈◊〉 . Martyr. But here the Lord describeth himself, by his everlasting being, who is of himself, and giveth being to all other things, which property of being is most peculiar unto God (as best showing what he is) of all other attributes which are given unto him.
QUEST. XXV. Of the meaning of the name Eheje.
Vers. 19. FOr the meaning of this name Eheje: 1. It signifieth (as the Hebrews) all the difference of time, both past, present, and to come; as this name i • expounded, w • ich was, which is, and which is to come, Revel. 1.8. So also Gregor. Nazian. Vniversum • d. q • od est, 〈◊〉 se complectitur, nec pr •••• pium habens nec finem habiturus: He comprehendeth in himself whatsoever is, neither having beginning or end. 2. It is as Augustine saith: Nomen incommut abilitatis; A name of unchangeableness: for the creatures, which have their dependence of themselves, cannot say, Er • , I s • all be: Simler. 3. It showeth the perfection of God, that hath his being of himself, and not of any other: Ferus. 4. The goodness of God, that giveth unto all things their being, Rom. 11.36. Of him, through and for him are all things: as Jerome; Quod esse decuntur, id habuit Dei bonitate do • atum: In that things are said to be, they have it given them by the goodness of God: in Epist. ad Ephes cap. 3. 5. It declareth the infiniteness of God: that God is all in all, 1. Cor. 15.18. as Bernard well noteth: Hoc est • i esse, quod haec omnia esse: This is unto God to be, to be all these things, as wisdom, goodness, righteousness, &c. 6. This name of God maketh a difference between the true God, who only is, and the false God's of the Egyptians, and other heathen that had no being at all: Oleaster. 7. Rabbi Solomon referreth it to the deliverance of these Israelites, that God will be with them and assist them: but this being a name to continue unto all generations, verse 15. is not to be restrained to this instant. 8. Some refer it to the incarnation of Christ, in which sense the Lord should say, I will be: Simler. 9. This name showeth both the power of God, that nothing can hinder his everlasting being, and his goodness, in promising his continual presence and assistance with the Church of God: Simler. 10. This name then is the most absolute and peculiar name of God, as showing his eternity without either beginning or end, his unchangeable nature, perfection, goodness, infiniteness: Perer. And this name of God was not unheard of among the wiser sort of the Heathen. 〈…〉 writeth that this sentence was set u • on the doors of the Egyptian Temples: Ego sum omne, q • od fuit▪ 〈…〉 quod •• futurum est: I am whatsoever was, is, and is to come. And Tha •• s Mile •• us being 〈◊〉 what God was, said, Quod semper est, neque principium hab • ns neque finem: That which always 〈◊〉 , having neither beginning nor end. Plutarch also writeth, that it was written in the door of the Temple of Apollo, 〈◊〉 , It is es, Thou art. And Plato in Timaec, saith, Id solum esse quod est prorsus immutabile: That only is said to be which is immutable: but those things which are mutable and changeable, may rather be said not to be, than be. For these and other such divine sentences in Plato, some have thought, that Plato either had read himself the books of Moses, or had conferred with some Hebrews, while he sojourned in Egypt. And this seemeth to be the more probable, because Aristobulus, who flourished in the time of the Maccabees, writing to Ptolemer Philom • tor, saith, that Moses books were translated into Greek before the time of Alexander the Great, and that P • tlhagoras and Plato had received many things from thence. Clearchus also one of Aristotle's scholars testifieth, that Aristotle had conference with a certain Jew a wise and learned man of whom he learned many things. Ex Pererio.
QUEST. XXVI. Of the name of God Jehovah, whether it be ineffable.
Vers 15. Jehovah the God of your fathers, &c. this is my name forever, &c. 1. The Hebrew Cabalistes will have the word gholam ▪ being here written without va • , not to signify forever, but rather hid, whence they would gather, that the name of Jehovah is ineffable, and not to be uttered: But beside that not gholam, but ghalum with sh • erk signifieth hid, the words following unto all ages do show, that it must be here read forever, the latter words expounding the former. Indeed the name Jehovah is ineffable, but in regard of the signification thereof, (for who can declare the essence of God?) not of the letters or syllables. Simler. 2. This name Jehovah signifieth the same with Eheje, being added as more us • all and better known: and it betokeneth two things principally, both the eternity and always being of God, and his cause of being to all other things, both efficienter, formaliter and finaliter, as the efficient cause from whom, the formal, through whom, the final, for whom all things are. Iun. 3. And this name Jehovah betokeneth God's power in his goodness and truth: the first in being able, the second in being gracious and willing, the third in being constant to fulfill his promises. Borrhaius. 4. This name Jehovah i • all • o incommunicable to all other: Elohim is given sometime to Angels, sometime to Judges upon earth. But Jehovah is peculiar to God: and therefore the Messiah is very God, to whom this name is given in Scripture. 5. Beside, some Hebrews think that the Messiah should at his coming reveal and make known this name of Jehovah to the world: and so our Savior commandeth his disciples to baptize else in the name of the Father, Son, and holy Ghost, which name of the Trinity is comprehended in Jehovah: Simler. The first letter, Yod, they would have to signify the Father, the second, • e the Son, the third, being va • , the holy Ghost, and the second he the humanity of the Son. Osian.
QUEST. XXVII. Why Moses is bid to gather the Elders together.
Vers. 16. GOe and gather the Elders. 1. The Elders not in age, for such a great number of aged folk, among 600. thousand could not well be gathered together. Simler. But the Elders in office either for government or instruction; which president Moses followeth, Chap. 12.21. and Chap. 19.7. Iun. For although their state was now confused and out of order, which was afterward by Moses reduced to a perfect form, yet there was a kind of government among them in Egypt, as may appear, chap. 5. where officers of their brethren were set over them. Simler. 3. The elders therefore must first be acquainted with the Lord's message, both because it was not safe to impart it to the ignorant and unruly multitude, who would have given no great regard: Pelican ; as also that the Elders and rulers by their example and persuasion might draw the rest. Ferus.
QUEST. XXVIII. Why they make request but for three days journey.
Vers. 18. LEt us go three days journey in the wilderness. 1. In that they went further than three days journey, they did Pharaoh no wrong, for they were not his subjects, but he usurped authority over them, and beside they therein followed the Lord's direction, that went before them. 2. Yet notwithstanding they dealt not deceitfully with Pharaoh: for it was not necessary that they should impart their whole council to their enemies: the truth is not wholly at all times to be uttered, it may in part be concealed: as the Lord gave Samuel instruction when he went to anoint David, 1. Sam. 16. Iuniu • . 3. The Lord therefore would have them cautelously and prudently to propound their message: that they would go • but three days journey, and into the wilderness, which was in some sort under Pharaohs jurisdiction, that the request being so reasonable, if Pharaoh should deny it, he might be left without excuse. Ferus.
QUEST. XXIX. How the people is said, not to have sacrificed in the wilderness.
THat we may sacrifice unto Jehovah. Yet the Prophet Amos denieth that they sacrificed unto God in the wilderness for the space of 40. years, but carried the tabernacle of Moloch, Amos 4.26. and Act. 7. This then is to be understood, not simply, and absolutely, but in part, that they did not sacrifice unto God, as they ought, but that many of them were Idolaters, and polluted with the superstitions of Egypt: so the Lord denieth, that he required of them, to tread in his Courts, Isaiah 1.12. or to offer sacrifice, and yet he commanded such things: so he saith, I will have mercy and not sacrifice: that is, not sacrifice alone without mercy. Simler.
QUEST. XXX. How it is said that Pharaoh should not let them go, no not with a strong hand.
Vers. 19. HE will not let you go, yea not with a strong hand. 1. The most read, but with a strong hand: that is, being forced by the mighty hand of God: sic. Lat. Pagnin. Septuag. Simler. Ferus: but then it should be im lo, unless, except, not velo, which signifieth neither. 2. Some do understand this strong hand of the Israelites, that Pharaoh will let them go, but not with a strong hand, that is, with their armies and forces. 3. Some refer it to Pharaoh, that he would not let them go, because by a strong hand, that is by his armies and forces, he was not able to keep them still. 4. But the most proper sense and meaning is, that Pharaoh no not with a strong hand (referring it unto God) should let them go: that is, he should stand out a great while, notwithstanding the plagues which should be sent upon him: but at the length he should yield: So his heart was obstinate during the nine first plagues: but the tenth, when the first borne were slain, made him to stoop. sic Fagius, Junius, Piscator.
4. Places of doctrine.
Vers. 14. I Am that I am, or Eheje, which am: here is proved the unity of the Godhead: that God is but one: for he only is God, Who is, that is, from all eternity, for they are no God's which were not from the beginning: so the Lord saith, There is not a God besides me, Isaiah 44.8. He that is, is but one. Whereas it is before proved that this was Christ, which appeared in the bush to Moses, and that Christ saith of himself, I am, and so it is expounded of Christ, Rev. 1. Which was, which is, and is to come: hence it is also evident that Christ is God, as our Savior himself saith: Ye believe in God, believe also in me, John. 14. If he were not God; we were not to believe in him.
Vers. 18. We pray thee now let us go: The Lord could if it had pleased him, have delivered his people at the first with a mighty hand: but the Lord doth not always show his immediate power, but worketh by means, as here he first sendeth a message to make him more inexcusable if he resisted. Ferus.
5. Places of controversy.
1. Cont. Against the superstitious profession of Anchorists and Heremits.
Vers. 1. DRove the flock to the backside of the desert: In that we read, that holy men repaired oft to desert places, as Moses, Elias, John the Baptist, yea our Savior went apart often to pray: this is no warrant for the popish profession of Anchorists and Heremites: for these holy men did but for a time only sequester themselves, the more seriously to be given to prayer and meditation, not leaving and renouncing their callings, as the other superstitious sort do. Again, they in time of persecution fled into desert places, therein showing their human infirmity, least they might have been forced by persecution to deny the faith: but these do place the greatest perfection in this life, in that solitary profession. Simler.
2. Cont. Whether Angels have power to bless, and their blessing to be craved.
Vers. 2. THe Angel of the Lord appeared unto him. Pererius thinketh that this was a ministering or a created Angel, notwithstanding Moses wisheth the good will of him that dwelt in the bush to come upon the head of Joseph, Deut. 33.16. for (saith he) the blessings may be desired as well of Angels, • s of holy men: as Jacob prayeth that the Angel bless the children, Gen. 48.16. Contra. 1. We de •• not, but that Angels, as well as men may instrumentally pronounce the blessings of God, as from him, 〈◊〉 his name, but not originally, and so to be resorted or prayed unto, as the authors and fountains 〈…〉 . 2. It is without example in Scripture, to with any blessing, but from God, as the Apostles 〈…〉 use this salutation in their Epistles, Grace, mercy, and pe • ce from God the Father, and from 〈◊〉 • ord I • sus Christ. 3. The Angel, whom Jacob speaketh of, in the same place he calleth the God of h • s fathers▪ 4. And Moses also calleth him that dwelt in the bush, Jehovah: verse. 12. Blessed of Jehovah be his land.
3. Cont. Against superstitious outward rites and ceremonies.
Vers. 5. PVt thy shoes off thy feet: By this usage and ceremony, Pererius would warrant all these superstitious rites and usages, which are a foot among them in the popish Church: and thus enveyeth against them which condemn them. Quis non Haereticorum nostri temporis rideat amentiam, aut impetatem execretur? who will not either deride the madness of the Heretics of our time or accuse their impiety? Thus these barefoot Friers do rage, as though they were mad, when their ridiculous toys and fooleries are enveyed against. Concerning this ceremony of baring the feet, it was for the time comely and commendable, during the time of ceremonies, but it is now no more required of us, than other Jewish ceremonies which are abolished: but this hath been always Satan's craft, to bring men to an outward imitation of ceremonies leaving the substance: for even so among the heathen this custom was continued of going barefoot in sacred actions. Pythagoras gave this rule to his scholars: Nudis pedibus rem sacram fac •• o; With bare feet dispatch the sacred business: the Romans had their nudepedalia sacr • , their barefoot sacred solemnities. The Laced • monians also did worship with bare feet: It is sufficient for us, leaving the ceremony to retain the thing: to come before the Lord with bare hearts and duly prepared affections: In Augustine's time, the contrary ceremony was strictly observed, not to touch the ground with bare or naked feet: of which kind of curiosity in outward usages he thus complaineth: I am multis pr • s • mptionibus plaena sunt omnia, ut gravius corripiatur qui per octavos suos terram nud • pede te • ig • ru, quam qui mentem vinolen •• a sepel • erit: All things are so full of human presumptions, that he is more sharply rebuked, which during his octaus▪ ( • . after baptism) doth touch the ground with bare feet, then he which drencheth his soul in wine. S. Paul concerning such things giveth this rule, Touch not, cast not, handle not, all which things perish with the using, Colos. 2.21.22. and a little before verse. 17. Which are shadows of things to come, but the body is in Christ.
4. Cont. Against the holiness imagined to be in places.
Vers. 5 FOr the place where thou standest is holy ground. It was holy for this present, because of the apparition and presence of God, but this was no inherent holiness, annexed continually to the place: but when the cause of this holiness ceased, the heavenly vision and apparition, the effect also, the holiness in the ground, was suspended. Bethel was an holy place, when Jacob saw the vision of the ladder there, and so long as the worship of God there continued: but when it began to be defiled with Idolatry, it was no more Bethel, the house of God, but Bethaven, the house of iniquity. The temple of the Jews was holy, and because of it Jerusalem was called the holy City, so long as they continued in the true worship of God: but after they had crucified the Lord of life, both the temple and City, as profane, were destroyed. Herein appeareth the error of former times when such bloody battles were fought for recovering of the Holy land (as it was called) by the evil success whereof it is evident, that Christians were too much addicted to the holiness of the place. We deny not but that a reverent respect is to be had to places, both for the end that we desire to see those places where holy men have lived, to imitate their virtue, and in respect of the use, that such places, as are consecrated to the exercises of religion▪ should not be profaned, and abused: but to put any religion or holiness in such places is superstitious. Simlerus.
6. Moral observations.
1. Obs. The mutability of the honors of this life.
Vers. 1. WHen Moses kept the sheep, &c. Moses which was before a man of authority, brought up delicately in Pharaohs Court, is now become a shepherd, and keepeth the fields, enduring both heat and cold. Such is the mutability and changeable state of this life: that soon may a man be brought from honor to contempt, from wealth to woe, from fullness to want, as is set forth unto us in Job. Simler. Which should teach every man in his high and flowing estate, to bethink himself of adversity, as Job saith, The thing which I feared is come upon me, Job. 3.25.
2. Obs. Against vain curiosity.
Vers. 5. COme not hither. As the Lord inviteth us by faith to draw near unto him: so he misliketh carnal curiosity: as the people were charged not to come near mount Sinai to gaze upon God. Marie Magdalene is forbidden to touch Christ, the Apostles are rebuked for gazing up into heaven, Acts 1. We are hereby taught not curiously to search into the secrets of God: but that we understand according to sobriety, Rom. 12.3. Simler.
3. Obs. God's children, notwithstanding their afflictions, are not forsaken.
Vers. 7. I Have surely scene the trouble of my people, &c. The Lord seeth and taketh knowledge of the troubles and afflictions of his people: and notwithstanding these their grievous sufferings, they are the people of God still: Affliction therefore doth not separate us from God, or make him unmindful of his children: Pelican. Nay, it is an argument rather that God loveth us, and that we are his children when he layeth his fatherly correction upon us: as the Apostle saith, If ye be without correction, th •• are ye bastards, and not sons, Heb. 12.8.
4. Obs. Against the ambiti • us aspiring unto offices.
Vers. 11. WHo am I that I should go unto Pharaoh? Moses modesty in disabling himself, and d • clining this honorable calling, convinceth them of vain ambition in these days, who far unlike Moses, being unapt and unfit, for their gifts, yet aspire unto great places by favor, and indirect means: neither yet are they to be commended, which do on the other side hide their gifts, and will by no means consent to be employed in the public affairs of the Church: as Ammonius, who when he was to be made a Presbyter, cut off his ear, that he might be refused for the maim of his body, and threatened further to cut out his tongue, if they did not desist in their purpose: yet that is not the fault of this age, but the contrary rather, the ambitious hunting after preferments and honors. Simler.
CHAP. IV.
1. The argument and Method.
I N this Chapter is set forth, the confirmation of Moses in his calling, and his obedience thereunto.
The first part is extended to verse 18. where as Moses maketh three several excuses and exceptions, so he receiveth three confirmations: The first excuse is, that the people will not believe, verse. 1. The confirmation followeth by three signs, two of them are presently shown before his face; the turning of a rod into a Serpent, verse. 6. and making his hand leprous, verse. 6.7. both these signs are shown, and return again to their first nature: then followeth the third sign which is promised, but not presently effected, by turning the water of the river into blood, verse. 9. The second excuse is by Moses infirmity of speech, v. 10. the confirmation followeth, where the Lord first showeth his power, v. 11. then promiseth his assistance, verse. 12. The third exception that Moses taketh, is an absolute refusal, as being altogether unfit. To this the Lord replieth: 1. In showing his displeasure. 2. In promising the assistance of his brother Aaron: where the fitness of his assistan • is shown, and his readiness in meeting him, verse. 14. then the Lord promiseth to be with them both, verse 15. Afterward the order and distinction of their offices is declared, God will speak to Moses, Moses to Aaron, Aaron to the people, verse. 16. 3. The Rod is given him as a sign, verse. 17.
The obedience is set forth first of Moses to his calling, to verse. 27. then of Aaron, v. 28. with the success thereof, the belief of the people, verse. 31. In Moses obedience and execution, 1. The preparation to his journey is described with his wife and children, to verse. 21. 2. Then the renewing of his charge and commission, to verse. 24. 3. A certain accident by the way is mentioned, what had like to have befallen Moses for want of his child's circumcision, and how he escaped the danger, to verse. 27.
2. The divers readings.
Vers. 2. He said a staff. I.V. rather than a rod. B.G.S.L.A.P. the word is matteh, of natah, because a man leaneth upon his staff: and a staff rather is fitter for a shepherd than a rod.
Vers. 8. Nor hearken to the voice and the first sign. I. better than, the voice of the first sign ▪ B.G. cum cater. as the next verse showeth, that the voice is to be referred to Moses: If they will not believe these two signs, nor hearken to thy voice.
Vers 9. And the waters shall be which thou takest out of the river they shall be turned. I. V.A.P. shall be is twice repeated in the original, not once only, as B.G.L.S.
Vers. 10. Hearken to me my Lord. I.V. for me. P. rather than, I pray thee my Lord. L.S. or, Oh Lord. B.G. Bi, in me, or to me, where hearken, or attend, or some such word must be supplied: so also verse. 13.
Vers. 11. Or him that seeth, or the blind. B. G. cum caeter. or him that hath his sense, or the blind. I. but the word properly signifieth the seeing, as Pikechim is taken, Exod. 23.8. the seeing: and the opposition of the privative here showeth as much.
Vers. 25. Zipporah took a sharp knife. G.B. better than a stone. B.V.S.A.P. or sharp stone. V. • zor signifieth a rock or stone, and that which is sharp, as Psal. 89.43. it signifieth the sharpness of a sword: and it is not like that Moses and his company were without a knife, being so fit an instrument for a shepherd.
Vers. 28. Then Moses told &c. all the business and words of Jehovah for the which he had sent him. I.L. or, which he had sent unto him. S. better than to refer it to the Lord, which had sent him. V.B.G.A.P. as verse 30▪ showeth: And Aaron had told all the words which the Lord had spoken to Moses.
Vers. 31. They did obeisance, and bowed themselves. I. rather than, bowed down and worshipped. G.B. cum cater. for shachath signifieth to bow down properly, but with intent to worship.
3. The explication of doubtful questions.
QUEST. I. Whether Moses offended, with charging the people with unbelief.
Vers. 1. BVt loe, they will not believe me, &c. The Hebrews think that Moses sinned in charging the people with unbelief, and therefore he was punished, in that his hand became leprous. But Moses herein did not guess amiss: for he knew that they were a stiff-necked people, Ferus: and he had already experience of their unthankfulness: Simler. Beside, he considered that he was but base and contemptible, and not of sufficient authority to be respected: Iun. and the power and tyranny of Pharaoh would keep them back from crediting him: Borrh. and they would think it unlikely, that God should speak to him whom never man saw: Pelican. 2. But it is more to be doubted, how Moses saith, that the people would not believe, seeing that the Lord had said before, that the people should hearken to his voice, chap. 3.18. Some think that Moses infirmity here strived with his faith against the word of God: Borrh. Genevens. But it is not like that Moses was so distrustful or diffident, no • to give credit to God's word. Other think that the Lord speaketh there only of the Elders, Moses of the people in general. Some, that Moses meaneth not the people only, but the Egyptians also, that they would not believe: Fer • s. Some, that the Lord spake before conditionally: If they hearken to thy voice, then thou and thy elders shall go to the King of Egypt. But Moses exception rather is here conditional, and he speaketh by supposition, if the people believe not, as the Septuagint: then he desireth to know how he should persuade them; so he doubteth not of the thing, but desireth to be instructed in the manner. Simler.
QUEST. II. What the first sign meaneth of turning the rod into a serpent.
Vers. • HE cast it into the ground, and it was turned into a serpent. 1. Ibn Ezra by the rod turned into a serpent understandeth the cruelty and tyranny of Pharaoh ; by the serpent turned into a 〈◊〉 , the abating of Pharaohs pride and tyranny, when he suffered the Israelites to depart. 2. Lyranus expoundeth it of the Hebrews, who when they were first afflicted, became contemptible as a serpent creeping on the ground, and occupied in base and terrene works: but afterward they obtained liberty and authority when they were delivered, and so the serpent was turned into the rod. 3. Some refer it to Moses, that he was as a serpent, that is, terrible to Pharaoh, but he was comfortable to the people of Israel: Simler. 4. Augustine doth by way of allegory apply it to Christ, he is the rod turned into the serpent: the rod of the Cross, which seemed base and contemptible unto the Jews, became the wisdom of the Gentiles. 5. Rupertus another way doth interpret it of Christ: The rod cast upon the ground, was the Son of God taking our nature upon him, it became a serpent; so Christ was that serpent hanged on a tree: by the serpent Christ's death is signified, because by the serpent death came into the world, and by Christ's death the serpent was overcome. 6. Pererius here understandeth by the serpent cast upon the ground, the nature of man corrupted by the temptation of Satan, and restored by Christ, as the serpent was changed again into the rod. 7. Others do expound it of the judgments of God, which before they are shown in the world, are as a rod not felt, but afterward they are fearful and terrible even unto the children of God, as Moses fleeth away at the sight of the serpent: Ferus. 8. But the best signification is this: First in general that these signs are terrible, both to strike a terror in the heart of the Egyptians, as also mystically to show a difference of the Law, the ministry whereof is fearful and full of terror, and the Gospel which bringeth comfort, Ferus: as also in particular it showeth, that the rod of Moses government should be terrible as a serpent to the Egyptians, but as a rod and scepter of upright and lawful government to the people. Junius.
QUEST. III. What is signified by the leprosy of Moses hand.
Vers. 6. BEhold his hand was leprous as snow. First, some make the signification of this sign moral: as that the leprous hand of Moses showeth the works of the Law, that justify not: Ferus. 2. Some make the sense thereof mystical: Augustine in the place before recited, and Rupertus, understand the leprous hand of the Synagogue of the Jews rejected, that are cast off, as the leprous person was shut out of the host; and the hand restored and healed, betokeneth the Church of the Gentiles adopted instead of the Jews. Pererius referreth it to Christ, that he being the hand, that is, the power of his Father, by taking our nature upon him, became as it were leprous, that is, deformed and contemptible by his sufferings and passion, but by his resurrection and ascension his glory appeared. 3. Some do rather rest in the historical sense. Lyranus by the leprous hand understandeth the miserable state of the Hebrews in the time of their cruel servitude, who in their deliverance received their former liberty. Theodoret thinketh the leprosy better to signify the pollutions of Egypt, wherewith Israel was defiled, who being delivered were restored to the true and sincere worship of God. Ferus doth thus interpret it: that Moses at his first sending was an occasion, that the Hebrews were more cruelly handled, for, say they, Ye have made our savor to stink before Pharaoh, chap. 5.21. but afterward his ministry and message wrought their joy and deliverance. 4. But because the hand being the instrument of working, betokeneth the ministry and authority of M • ses, the best application is, that God would use a mean instrument to effect his will, Moses in regard of his base and contemptible estate, having lived a long time in exile and banishment, seemed as a thing leprous and vile, yet God should in this his service make him a glorious vessel and instrument: sic Iu • iu • . Simlerus. 5. And this sign did both show in general, that as the leprosy is only cured by God, so their deliverance was only God's work: Ferus: and in particular to admonish Moses that he should not be lifted up in his mind, because of the miracles wrought by his hand, but be humled with the remembrance of his own infirmity, the leprosy of his hand. Theodoret.
QUEST. IV. What kind of leprosy Moses hand was stricken with.
AS snow: That is, white as snow, as Junius: see also Philo and Josephus. 1. This was the worst kind of leprosy, called Elephantiasis, because it spotted the skin, and made it look like to an Elephants: there were of it two kinds: the common and general leprosy, and a peculiar only found in Egypt, which was incurable and cometh by contagion of the river Nile, as Lu • r •• ius writeth lib. 6. 2. This white leprosy was of all other the worst, when the body was all over spotted with white marks, full of white scales and scurfe: whereof there were two principal signs; when the white spots did change the hair also white, and were deeper and lower than the skin, Levi • . 13. 3. With this kind of incurable leprosy was Miriam stricken, being leprous white as snow, and half eaten and consumed therewith, as a child half consumed in the mothers womb: Numb. 12.10. Junius.
QUEST. V. Whether the third sign of turning the water into blood were shown at this time.
Vers 9. IT shall be turned into blood. Josephus thinketh that this sign, as likewise the two other were done in this place: But the truth is▪ as Philo noteth, that the other two were shown now, the third was done in Egypt, because he is bid to take of the water of the river, that is, of Nile: Perer. 2. This miracle seemeth to be divers from that chap. 7. of turning the waters of the rivers into blood: for there the waters in the rivers are changed, here the water is taken out of the river; there the waters so continued 7. days, but here the water is poured upon the dry land, and so it is like it was soon dried up of the earth, and returneth not into his kind, as in the two first miracles. And again, Aaron is said to have done these miracles in the sight of the people, verse. 30. but the waters of the rivers were not yet turned into blood: therefore in this place those signs are shown, which should serve principally to confirm Moses calling before the Israelites, which afterward as occasion was offered were done also before Pharaoh. Simler. 3. And this sign of turning water into blood did signify that the time was at hand, that God would judge the Egyptians for the death of the infants, whose blood they had shed in the waters: Lyranus, Simlerus.
QUEST. VI. Whether in these miracles there were a substantial change.
NOw, here it will be demanded whether these conversions and changes were verily and substantially done, or they so appeared only. 1. But it is not to be doubted of, for the very substance and nature of these things for the time was changed. 1. Because the word and the thing must agree together. Now the Lord saith that the water shall be turned into blood, therefore it was turned; but the Hebrew phrase is more significant, shall be into blood: so the rod was into a serpent, that is, turned or changed. 2. The sense both of the sight and feeling discerned them to be truly changed. 3. Because it is not impossible or hard with God, the creator of the substance, to change the substance. 4. Such were these conversions, as that of water into wine by our Savior Christ, at the marriage feast, John. 2. which was a true conversion. Simler.
2. And this is one special difference, between the miracles which are wrought by God, and such wonders as are wrought by Satan, these are done in truth, the other in illusion; as our Savior saith, A spirit hath not flesh and bones as ye see me to have, Luke 24.39. that is, spirits may assume a shape, but a true body Satan cannot counterfeit; as Jerome saith, Signa qua faciebat Moses imitabantur signa Aegypti • rum, sed no • erant in veritate; The signs of the Egyptians did counterfeit the signs which Moses did, but they were not in truth, for the rod of Moses devoured the rods of the Egyptians.
QUEST. VII. Whether Moses indeed had an impediment of speech, and what it was.
Vers. 10. I Am not eloquent, &c. but I am slow of speech and slow of tongue. 1. Some think that Moses spake thus only of modesty and humility; Borrh: But it appeareth by the Lord's answer that he had some want in his speech. 2. Others judge that Moses thus speaketh by way of comparison, that since God had talked with him (which they define to be three days) taking those words simply according to the letter, as they are in the Hebrew, I am not eloquent from yesterday, to yer yesterday ) whereas he seemed somewhat before, now he seeth that his eloquence is nothing: Origen. in cap. 3. Ruperius. But these words yesterday and yer yesterday, do for the most part signify indefinitely the time past, as Gen. 31.2. Laban's countenance was not toward Jacob, as yesterday and yer yesterday, and so it is taken here, and the rather because these two times are distinguished, I am not eloquent, yesterday and yer yesterday: and that which followeth, no not since thou spakest with thy servant: and beside Moses after this complaineth that he was of uncircumcised lips, Chap. 6.12. He therefore only at this time seemeth not so to be. 3. Some think that Moses indeed was astonished at this vision, and thereby began to be as speechless: Osiander, Pelican. But that infirmity continued afterward as is before shown, and therefore it was not procured by his present astonishment. 4. Others do think that Moses had indeed an impediment of speech, but it was only in the Egyptian language, which he might have forgotten, in this long time of his exile: Hugo S. Victor. But beside that it is not like that Moses could forget that language, wherein he had been trained up 40. years, he simply complaineth of his utterance. 5. Therefore it is most like that Moses had some natural impediment in his speech: and someone or more of these defects: either that he was a man of few words, not flowing in speech, for so it is in the Hebrew, a man of words, which the Chaldee translateth, a man of speech: or that he was not a man of choice words, not eloquent, as the Latin readeth: or that he was of a slow tongue, as the Latin: so it is in the Hebrew, of a heavy tongue, or of bad pronunciation, as the Septuagint read, of a small voice, for he saith that he was both of an heavy or slow mouth, and of a slow tongue. 6. But that seemeth to be one of the Hebrews fables, that Moses by this means became a man of imperfect speech: that when Pharaoh playing with him had set his crown upon his head, and he had cast it down, which one of the Egyptian Priests interpreted to be an ominous sign against Pharaoh and his Kingdom: then to try the child's innocence, they put a burning cole to his mouth, by the which the top of his tongue was seared, and so the child thereupon began to stammer in his speech: Perer. 7. Now it pleased God to make choice of such an unlike instrument, one of an imperfect speech, that God might have all the glory of this work, and nothing should be ascribed unto man: As for the same cause, our Savior made choice of his Apostles from simple and unlettered men, to whom he gave the gift of utterance, and of divers languages. Theodoret. 8. But here it will be objected, that S. Stephen saith of Moses, that he was mighty in words and in deeds, Act. 7.22. How then could he be imperfect and defective in speech? To this some answer, that he was mighty in invention and disposition, not in elocution; for so the Greek word 〈 in non-Latin alphabet 〉 , may as well be referred to the inward conceit of the mind as to the words of the mouth: Simler. But this rather may be answered: that as S. Paul saith of himself, though he were rude in speech, yet he was not so in knowledge, 2. Cor. 11.6. the power of S. Paul's speech consisted not in eloquence of words, but in the wisdom of the spirit: so Moses though defective in the manner of elocution, yet might speak with gravity and wisdom, and so be powerful in words. 9. Wherefore notwithstanding this or what else is objected, the most probable opinion is, that Moses had some natural impediment of speech, as appeareth both by his own excuse, by the Lord's answer, by the coadjutorship of Aaron his brother, an eloquent man, verse. 14. and because Moses after this saith, he was a man of uncircumcised lips: and whereas he saith here, nor since thou hast spoken to thy servant, his meaning is, that if at this time, when God spake unto him, who was able to take away all impediment of speech, yet his infirmity remained, much more was it like afterward to continue. Junius.
QUEST. VIII. How God is said to make the deaf and dumb.
Vers. 11. WHo hath made the dumb or the deaf? 1. We refuse here the fables of the Hebrews, that when Pharaoh had appointed one to kill Moses, he was stricken blind, that he could not see Moses, and Pharaoh became both deaf and dumb, that though he espied Moses escape, yet he could not speak to have him stayed: but it is evident by the story, that Moses fled before he was apprehended. The Lord here speaketh in general, not of any one dumb or deaf, but that as he sendeth these infirmities upon man, so also he is able to heal them. 2. And although these infirmities are evil in respect of nature, yet God is the author of them, because they are good also in respect of the end, which is to humble man and bring him to repentance, and to set forth the glory of God: as our Savior saith of the blind man: that his blindness came, that the works of God might be shown upon him. Simler.
QUEST. IX. How and wherefore the Lord was present with Moses mouth.
Vers. 12. I Will be with thy mouth. 1. Although Moses was no eloquent man, in outward speech, as human eloquence is accounted: yet there was in him a grave and divine eloquence, such as the Apostles were endued with: the Lord promiseth the assistance of his spirit, and to be present with his mouth. 2. But the impediment of his tongue, the Lord doth not altogether take away, both that God's glory and power might appear, and that Moses should see how needful the help and society of his brother was: neither did Moses pray unto God to heal that infirmity, but only useth it as an argument to decline his calling. Simler.
QUEST. X. Whom Moses meaneth, that he would have sent.
Vers. 13. SEnd by the hand of him whom thou shouldest send. 1. Lyranus thinketh that Moses meaneth his brother Aaron, who was elder than he, and fitter for his eloquent speech: but no mention was made yet of Aaron, whom Moses knew not to be alive, as may be gathered verse. 18. till the Lord first spake of him and promised he should assist him. 2. Rabbi Selomo taketh that he meaneth Joshua ▪ whom God revealed unto him, should be the man, that was to lead Israel into the promised land. But beside that Joshua is not yet spoken of, this request of Moses would have shown some emulation, or envy toward Joshua. 3. Many of the ancient writers, as Iustenus Martyr, Tertullian, Cyprian with others think, that Moses here speaketh of the Messias, that should be sent into the world: so also Perer. But this seemeth not to be so fit, both for that Moses not being ignorant of the prophesy of Jacob concerning the coming of Shiloh, and how the Lord promised that he would raise up a Prophet like unto him, Deus. 18.18. which is understood of Christ; could not yet expect the coming of the Messiah: and this request for the coming of the Messiah, proceeding of faith, would not have provoked the Lord's wrath. Therefore Eugubinus opinion (though Pererius checked him for it) is not herein to be misliked, that neither would have those places of Scripture, which are understood of the Messiah, to be referred to others, for that savoreth of Judaism, nor yet that which is spoken of others to be applied to Christ, which also would bewray curiosity and superstition. 4. Therefore the plain meaning of Moses is, that whe •• as God might find out many more fit than himself, he would send by their hand, (that is, ministry) so he aimeth not at any one in particular to be sent, but any other whosoever.
QUEST. XI. Whether Moses sinned in his so often refusal, seeing God was angry with him.
Vers. 14. THen Jehovah's wrath was kindled. 1. Neither do we consent to some Hebrews that do aggravate Moses sin, as distrusting God's word, and therefore some say he was punished in being deprived of the Priesthood which was given to Aaron: some in that he was not suffered, to enter into the land of Canaan. Contr. But neither was the first a punishment, for Moses still was the chief, and gave Aaron direction: and it was a comfort to Moses to have such a coadjutor: and beside, Aaron was the elder, to whom the priesthood appertained. Neither was Moses offense here the cause why he entered not into the land of Canaan, but his disobedience at the waters of strife: Simler. 2. Neither on the other side is their opinion found, that do justify Moses herein, and commend his humility in refusing so weighty a calling, as Gregory, who by Paul's example would have us ready to suffer adversities, and by Moses to refuse prosperity. And Jerome commendeth Esa • es readiness after his lips were purified, and Moses unwillingness, being guilty to himself of his own infirmity. Contra. 1. In that God was angry with Moses, it is evident he offended. 2. And as S. Paul was willing to suffer adversity because it was God's will, the spirit so testified everywhere of him, that bands and persecution did abide him: so Moses should not have refused this charge, seeing God so often had signified his will unto him. 3. And if Isaiah did well after the Lord had purged his lips, being before unwilling, to show his readiness: then Moses did not well, who after the Lord had promised to be with his mouth, yet still persisted in his refusal.
3. Thostatus granteth that Moses sinned, yet it was a venial and small sin, because we read of 〈◊〉 punishment that followed. Cajetan is of the same opinion, and his reason is taken from the phrase here used, The wrath of God was kindled: as when a man is moved suddenly of choller than of set purpose. Contra. In some sense we confess, that both this and all other of Moses sins, and of all the elect are venial, in respect of God's mercy in Christ that pardoneth them: but otherwise in it own nature, neither this nor any other sin is pardonable: for the wages of sin is death, Rom. 6.23. in the justice of God. 2. Neither was this sin of Moses venial, that is, a light and small sin, for such sins the Lord passeth over in his children: but here he was angry with Moses: If the Lord should be angry with every small sin, and oversight of his children, who should abide it? 3. The forbearing of punishment showeth not the smallness of the sin, but the greatness of God's mercy. 4. Cajetanes observation is false: for the same phrase • ichar aph Jehovah, Jehovah's wrath was kindled, is used upon occasion of great sins: as when the people murmured, Numb. 11.3. and lusted for quail, verse. 33. the same words are there put. 4. This then may safely be held, that although Moses at the first might in humility disable himself▪ yet after God had given him satisfaction to all his doubts, upon his four several refusals, first, for his own insufficiency, and the greatness of the business, Chap. 3.11. Secondly, because they might inquire after God's name, Chap. 3.14. Thirdly, he excuseth himself by the incredulity of the people; Lastly, by his own imperfection of speech: yet after all this, to stand still upon his refusal, showeth no small infirmity in Moses: as it may appear by the effect, because God was angry with him: yet God's anger is not such against his children, as against the wicked: for there he is angry and punisheth, here he is angry and rebuketh, but withdraweth not his favor: for immediately the Lord concurreth with Moses desire, and giveth him his brother to be his assistant: Simler. So that God's anger here is as when the father is angry with his child, or one friend with another, which notwithstanding is no breach of friendship.
QUEST. XII. Why Aaron is called the Levite.
Vers. 14. AAron thy brother the Levite. 1. This is not added, because the Priesthood should have belonged to Moses, the Levitical order to Aaron, but that Moses was deprived of that honor for refusing his calling: as Rabbi Solomon: Pelican. 2. But because there might be other Aaron's, not of Levie, this is expressed by way of distinction, that Moses might know that the Lord did mean none other Aaron, but his own natural brother of Levi: Iun. Simler. 3. And this might be also a reason thereof, because the Lord purposed to annex the Priesthood to Aaron and his posterity. Osiander.
QUEST. XIII. How Moses is said to be as God to Aaron.
Vers. 16. THou shalt be to him in God's stead: This showeth, 1. that Moses should be superior unto Aaron, as his Prince (as the Chaldee Paraphrast) and Aaron as his Chancelor: Moses should give him direction from God what to speak: Osiander. 2. By this also Moses authority is signified, by the which as in God's place he ordained Aaron to be the high Priest. Pelican. 3. Likewise, he is as God, that is, a wise counselor, and full of God's spirit, to whom Aaron should resort for counsel: Vatab. Genevens. 4. And as Aaron was Moses spokesman to the people, so Moses should be Aaron's mouth to consult with God, so the Septuagint and Latin read: Thou shalt be for him, in those things which appertain to God. 5. But Moses in another sense is said to be Pharaohs God, Exod. 7.1. not only to declare God's will unto him, but to execute God's judgments upon him. Genevens.
QUEST. XIV. Whether Moses did well being called of God, in taking his leave of his father in law.
Vers. 18. THerefore Moses went and returned to Jethro. 1. Some do charge Moses here with an oversight, that he presently dispatched not into Egypt, but first took his leave of his father in law: for Jacob went away without Laban's privity, and S. Paul saith that he did not consult with flesh and blood after he was called, Galath. 1. 2. Contra: these examples are altogether unlike: for Laban was unfriendly to Jacob, and he feared he would work him some displeasure, and Jacob was then at his own hand, and kept sheep for himself, and beside he had in a manner sold over his daughters to Jacob, and used them as strangers: But Moses had a kind and loving father in law, he then kept his sheep as he covenanted, and he entertained Zipporah still as his daughter: and therefore Moses could not in humanity but take his leave of him. 3. S. Paul consulted not with any for the approbation of his calling, being therefore fully assured, neither doth Moses confer with Jethro to any such end, but only to perform the office of humanity. Simler. 4. Wherefore the calling of God doth not take away civil duties toward parents and kindred, saving where they are an impediment to our calling, in which case we are rather to forsake father and mother, than to disobey God. 5. Moses therefore taketh his leave of Jethro, both because he purposed to carry away his wife and children, and for that he had before covenanted to stay with Jethro, chap. 2.21. Ferus.
QUEST. XV. Why Moses concealed from Jethro, the principal end of his going.
LEt me go and return to my brethren. 1. Moses concealeth from his father in law the principal cause of his journey, which was the calling of God, both for that he sought God's glory and not his own. Ferus: lest he should have seemed to boast of his visions: Osiander ; and he doth keep it secret of modesty, least he might be thought to be a vain man in telling such incredible things. 2. In saying he went to see whether his brethren were alive, and to visit them he dissembleth not, though he went to do more▪ and it is evident by taking his wife and children with him, that Jethro knew he purposed not only to visit them, but to stay there: so that it seemeth likely, that Moses imparted so much of his purpose concerning his stay there: Simler. and in general also, that he went for the comfort and profit of his brethren, as Iosepus, but in particular he kept secret the end of his going. 3. Jethro being a good man would not hinder so charitable a work, though he had special use of him: Ferus: especially having such experience of the fidelity and wisdom of Moses, that without great cause, he knew he would not desire to depart from him. Simler.
QUEST. XVI. Whether God spake to Moses in Midian beside that vision in Horeb.
Vers. 19. ANd Jehovah said to Moses. 1. Some think that this sentence is transposed, and that God thus spake unto Moses, before he had moved his father in law: Genevens. Pelican. But although such transposing of the order be usual in Scriptures, yet here it need not to be admitted: for God might often appear to Moses to confirm him: Iun. and this was said in Midian, the other vision was in Horeb: the distinction of the place showeth them to be divers apparitions: Simler. 2. The Lord to encourage Moses, taketh away all doubts, and telleth him that all which sought his life, as well Pharaoh ▪ as the pursuers of the blood of the slain, were dead: Iun. And thus much Moses might impart also to his father in law, that he might be more willing to let them go. Simler.
QUEST. XVII. Of Moses wife and children, and of his provision for his journey.
Vers. 20. THen Moses took his wife and his sons, and put them on an asse. 1. Here mention is made of Moses children in the plural, whereas only Gershom is spoken of before, chap. 2. Pelican. But Eleazar also was now borne, which is the child that Zipporah afterward circumcised: the story therefore of the birth of both his children must be supplied out of the 18. chapter. 2. Moses substance was not great, nor yet his company, that one asse could suffice to carry his wife and children: it seemeth that his ability was not such as to provide Camels: thus the Lord would use weak instruments. Moses cometh not with power, honor and riches to deliver Israel, but in the name of God: as the Prophet Zechariah prophesieth of Christ: Behold thy King cometh, &c. poor, and riding upon an asse. 3. Moses taketh his wife with him, as the Apostles carried about their wives, 1. Cor. 9.5. because men are to forsake father and mother to cleave to their wives: S • mlerus: and Moses would have them also joined to the people of God: Ferus. 4. Yet at this time Moses wife and children went not forward into Egypt, but by reason of that which fell out by the way about Moses child, his wife being thereby offended, Moses sent them back unto his father in law, who bringeth them unto him, Exod. 18. Junius.
QUEST. XVIII. Why Moses staff is called the rod of God.
Vers. 20. MOses took the rod of God in his hand. 1. It is called the rod of God, not as the Hebrews imagine, because it was four square, the four letters of the name of God Jehovah being written upon it, or because it grew in Iethros orchard, and none could pull it up but Moses ; or because it was sent from heaven: but it was so called, because the Lord commanded Moses to take it in his hand, Pererius: and for that thereby the Lord would have Moses to work miracles, Junius : yet not by any virtue in the rod, but by the power of God: Pelican. 2. It was also called Aaron's rod, because he was the minister, but God was the author and worker of the miracles: Simler. This rod also was a sign of the divine authority of Moses, like as Magistrates have their ensigns of office carried before them: Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signs, that Moses should use the rod, for the more visible demonstration of the power of God: yet the Lord useth such means which have no power of themselves, or likelihood to effect that which is wrought: as Naaman was bid to wash himself in Jordan: our Savior used spittle and clay to anoint the eyes of the blind: David goeth with a staff against Goliath. And this the Lord doth that the work should not be ascribed to the means: Simler. 4. And hereby also the high spirit and pride of Pharaoh might be abated and confounded, when he saw so great works to be wrought by the contemptible staff of a shepherd: Simlerus.
QUEST. XIX. How God is said to harden Pharaohs heart.
Vers. 21. I Will harden his heart. 1. Some think that God is said to harden the heart, when he deferreth his punishments, and so men abusing God's patience and long suffering are hardened: but seeing the hardening of man's heart is one of the greatest punishments, that can fall upon man, whereas God's long suffering proceedeth from his mercy, and is a great benefit; these two cannot agree together, that the same thing should be both a punishment and a benefit. Simlerus.
2. Neither doth it satisfy that God hardeneth by permission and sufferance: for if God permitteth either unwillingly, then should he not be omnipotent, or willingly, so should he be accessory to sin: if permission therefore be opposed to God's will, as though he should suffer only things to be done, and be as an idle beholder, and no doer, this distinction cannot be admitted. If permitting be taken for not approving or not assisting with his grace, so the Lord may be said to permit: but then he rather permitteth or suffereth the heart to be hardened, than hardeneth it. Simlerus.
3, Wherefore thus the Lord may be said to harden the heart: 1. By the denial or withholding his grace, as he took his good spirit from Saul: and the Lord is not debtor to any, he may give his grace to whom it pleaseth him, and withhold it at his pleasure. 2. God may leave a man to himself, and give him over unto Satan, who worketh upon the corruption of man's own heart, and hardeneth it: so an evil and a lying spirit was sent upon Ahab's Prophets. 3. The general power of moving and working is of God, but the evilness of the action is of man's own corruption: as when the Rider doth cause a lame horse to go, he is the cause of his going, but the horses evil and uneven going proceedeth of his own lameness: Simler. And like as a good workman using a bad instrument, so the Lord worketh by the wicked: Borrh. 4. The occasions whereby the heart is hardened through man's corruption, do proceed oft from God, as the miracles which Moses wrought, whereby Pharaoh became more indurate and obstinate. 5. God is to be considered here as a just Judge, who punisheth men's former sins by their hardness of heart, as here Pharaoh is judged: so the hardening of the heart is of God, as it is poena, a penalty, not as it is culpa, faulty: Ferus. 6. Likewise God is said to harden the heart, dispositive, because he disposeth of it, and turneth it to such end as shall be most to his glory: as the Lord ordered the envy of Joseph's brethren in selling their brother, and the treachery of Judas in betraying his Master, to the good of his Church and his own glory: Simler. So some things are done in the world simply and absolutely, according to the will of God, and by it, all such good actions. Some things are not done absolutely according to God's will, but in respect of a further end, for the which the Lord permitteth them to be done, as God's will was that Pharaohs heart should be hardened, that God might declare his power in him, Exod. • .16. Borrh. 7. Thus God hardeneth not only by permitting, but in withdrawing his grace, and ordering and disposing even men's evil actions to the end which the Lord hath propounded to himself, and in using the means which the corruption of man's heart apprehendeth, and perverteth to his destruction: so God is the cause of the action of hardening, but man is the cause of the sin: Junius. So God hardeneth, Satan hardeneth, and man hardeneth his own heart: man as the instrument, Satan as the worker and efficient, God as the supreme Judge overruling every action, and disposing of it unto good: Borrh. As in a ship, man is as the mariner that worketh, the evil spirit as the wind and weather that tempteth and moveth, God as the sternes man that directeth and guideth all. So Augustine's resolution is: Deus voluntatem ejus, proprio suo vitio malum, in hoc peccatum judicio suo justo & occulto inclinavit: God by his just and secret judgment inclined his will, being evil by his own corruption, into this sin. De liber. arbit. cap. 20. He there speaketh of Shimei, whom David saith, God bid curse him: the like may be said of Pharaoh, who is properly said to have hardened his own heart, Exod. 8.15. as the next and immediate worker of it: but God hardened it, concurring as a just Judge in punishing Pharaohs sin, by obstinacy and hardness of heart. See more of this question before, chap. 1. doct. 1.
QUEST. XX. How Israel is called the first borne son of God.
Vers. 22. ISrael is my son even my first borne. 1. Israel is called the Lord's first borne, not only in respect of eternal election: as Pelican: for the election of God doth not hinder terrene government, they might be eternally elected of God and yet be Pharaohs servants still. 2. Neither is this spoken only comparatively, because they were the first nation that publicly professed the worship of God, and had the priority of the Gentiles, who were as the younger brother. Ferus. 3. Nor yet is it spoken only by way of simil • tude, that they were as deer unto God as the first borne. Piscator. 4. But they were the first borne people by a peculiar election, whereby the Lord had set them apart from all other people to whom he would give his laws, and therefore Pharaoh was not to keep them in servitude, belonging to another Lord: Simler. Therefore to them did belong the right and preeminence of the first borne, as dignity, authority. Borrh. And they were beloved of God in the right of the Messiah the first borne of all creatures, and the only begotten son of God: Iun. who was to be borne of that nation according to the flesh. Osiander. 5. Therefore God will slay the first borne of Egypt both of man and beast, because of the injury offered to his first borne; and this being the last judgment, which was shown upon Egypt, it is like, that God revealed to Moses aforehand all those several plagues, which afterward were sent upon Pharaoh.
QUEST. XXI. Who smote Moses in the June, and how.
Vers. 24. THe Lord met him, and would have killed him. 1. In the Hebrew it is said, Jehovah met him, the Latin, and Septuagint read, the Angel of Jehovah ; giving the sense rather than the word: for Jehovah by his Angel smote Moses : the Angels of God are found in Scripture to be the Ministers of God's judgments: Pelican, Iun. 2. Tertullian thinketh that Moses son that was uncircumcised was in danger, rather than Moses himself: but that is not like, for then Moses himself rather if he had been in case, would have circumcised the child rather than his wife. 3. For the manner of punishment inflicted upon Moses: that is a ridiculous fable of R. Solomon, that the Angel appeared in likeness of a Dragon, and swallowed up Moses past the middle to the place of his circumcision, and then when Zipporah in haste had circumcised the child he let him go again. Theodoret thinketh that the Angel appeared with a drawn sword, threatening Moses: but Moses was more than threatened, for he was so weak that he was not able to circumcise his child: therefore the common opinion of the Hebrews is, that Moses was smitten with some sudden disease, as may appear in that his wife was fain to cut off her sons foreskin: and yet it is like that whether the Angel appeared in a visible human shape, or otherwise came upon Moses, thar by some visible and evident sign he and his wife perceived that it was for neglect of circumcision. Iun.
QUEST. XXII. For what sin the Lord would have killed Moses.
NOw concerning the cause, why the Lord laid his heavy hand upon Moses. 1. It was neither because he carried his wife and children with him, which were a cumber unto him and therefore he sent them bake, as Augustine, and Eusebius Emisenus: for seeing Moses had no special commandment to leave them behind, he was therein to follow the common order, and duty required in matrimony, to take care of his wife and children. Simler. And he could not have left his wife behind without offense to his father in law, who might have thought he had neglected her, and would take him another wife in Egypt. 2. Neither was his fear the cause, because he was afraid to go unto Pharaoh, as Theodoret, for he was now in his journey, and was resolved to go forward. 3. Therefore the cause indeed was, for the neglect of the circumcision of the child, as David Kimhi, Rupertus, Thostatus with others: Ex Pereri • : as it may appear, because that as soon as the child was circumcised Moses was presently delivered from the danger: therefore some Hebrews conjecture, that God punished him for making so long stay in the • ane, is frivolous and without ground. Simler.
QUEST. XXIII. Whether the Israelites transgressed in omitting circumcision 40. years in the wilderness.
BUt it will be further questioned why the Lord was angry with Moses for deferring of circumcision, and ye • he did tolerate it in the Israelites, which were not circumcised in the desert by the space of forty years, as is evident, Josh. 5. Some therefore think, that the Israelites were dispensed with for being not circumcised in the wilderness, because it was not so needful in that place seeing the people were separated from all other nations, and lived apart by themselves, and therefore circumcision was not so necessary there, the special end whereof was to distinguish the Israelites from all other people: but when they came over Jordane among other nations, then they received circumcision the badge or cognizance of their profession: so Theodoret, Damascene. Contra. But this was not the principal end of circumcision, to make difference between the Israelites and other people: the chief scope thereof was to be a seal of the covenant between God and his people, and therefore ought not in any place to have been neglected.
2. Some therefore excuse this omission of circumcision in the desert, by the continual journeying of the Israelites, they were still to follow the direction of the cloud, whether by day or night: but they could not travel immediately upon their circumcision. Perer. Who further addeth, that if it had been a fault in them, Moses would not have suffered such a great breach of the law, seeing the man that gathered sticks upon the Sabbath was punished. Contra. 1. The continual travel of the Israelites could not be the chief or only cause of such omission, seeing they stayed many years in one place, as in Kadesh barnea, Deut. 1.46. and when they were circumcised in Gilgal, they were presently also to go forward in expedition against their enemies, and yet that was no hindrance or let to their circumcision. 2. There is great difference between the transgression of one man which might easily be censured without danger, and the sin of all the people, which could hardly be redressed, for Moses knew them to be a stifne • ked and rebellious people.
3. Therefore it cannot be otherwise held, but that the omission of circumcision in the people was a transgression of the covenant: and that the people did of contempt and disobedience omit it, beside the excuse of their removing campe, as Augustine well judgeth, quaest. 6. in Joshua, for the people continually murmured, and wished to be in Egypt, and thought to return thither, and many of them were Idolaters; therefore it was no marvel, if they casting off the yoke of obedience, and despising the covenant of God, regarded not likewise the sign thereof: Iun. Beside, it must be considered that the commonwealth and Church were not then settled, neither the passover, nor sacrifices, or other rites, were then observed duly according to the order prescribed; and therefore Moses saith, that when they were come into their inheritance, Ye shall not do after all these things, which we do here this day, that is, every man whatsoever seemeth good in his own eyes, Deut. 12.8.
QUEST. XXIV. What moved Moses to defer the circumcision of his child.
IT is further doubted what should be the cause why Moses deferred the circumcision of his child. 1. The cause whereof some impute unto Moses father in law, that Moses did forbear the circumcision, lest it might have been an offense unto him, Tharg. Hieros. but the stay seemeth rather to have been in his wife, as shall afterward appear. 2. Ibn Ezra thinketh that the child was not eight days old, when Moses set forward in his journey, and that he would not circumcise him by the way, because he made haste. Contra. But it is not like, if Moses having been married forty years, had a child so young, that he would have adventured to travel with his wife, having been so lately delivered; neither if circumcision had been deferred because of God's service, would the Lord have been so angry with him. Simler. 3 Some judge, that Moses might think circumcision not to be so necessary in a strange land, especially Moses wife being a stranger, and so his sons Israelites but by the half blood. Ferus. But Moses could not be so ignorant; for as he was persuaded, that his seed was within the covenant, so he knew that the sign of the covenant belonged unto him. 4. Wherefore the most probable conjecture is, that after Moses had circumcised one of his children, his wife took such offense at it, that to content her he did forbear to circumcise the other, and this may appear by the circumstance of the text, because she with such indignation calleth Moses a bloody husband, showing her discontent and dislike of circumcision: Iur. Piscator, Pelican, Simler.
QUEST. XXV. Why the Lord correcteth Moses by the way, and not before.
NOw • he reasons why the Lord did thus urge Moses by the way, and not before, may be these: 1. Because Moses had now taken a public office and charge upon him, and he was unfit to be a rul • r in the Church of God that could not order his own family, as the Apostle showeth, 1. Tim. 3.5. th • refore it would have been a great offense and scandal unto all Israel, if Moses the minister of circumcision should have any uncircumcised in his house. Iun. Perer. 2. While Moses was under his father in law, he was not at his own liberty, as now, and therefore it is more exactly required of him now than before: Ferus. 3. The Lord doth it also at this time to try his obedience, whether this correction laid upon him would make him give way and start from his calling. Ferus.
QUEST. XXVI. Whether Zipporah circumcised her son with a sharp knife.
Vers. 25. ANd Zipporah took a sharp knife. 1. Some think that circumcision among the Jews was ministered with no iron instrument, but only of stone, and think that Zipporah in this place circumcised her son with a sharp stone, as the Chaldee, Septuagint and Latin read: so Augustine, Bernard with others. But seeing no such instrument is specially prescribed, Gen. 17. where circumcision is instituted, it seemeth there was no such necessity of using a stone only. 2. Others do think that it was indifferent to use either a sharp knife or stone; but in this place they say it was done with a sharp flint, because the word tzur signifieth a rock or stone, and Josh. 5. he is bid to prepare knives of stone: and this circumcising with a stone did more lively resemble the spiritual circumcision by Christ, who is the Rock: so Hugo S. Victor, and Thostatus, and Thomas. Contr. 1. Though the word tzur do usually signify a rock or stone, as Ezech. 3.9. yet in some places it is taken for that which is sharp, as Psal. 89.44. tzur charbo, the edge of his sword: the same words inverted are used Josh. 5.2. Charboth tzurim, sharp knives, which are so called tzurim, because they were in sharpness like to a sharp stone: Piscator: or were sharpened with flints or whetstones. Osiander. 2. And seeing Zipporah was in haste, a sharp knife, such as they were not without, was readier at hand, than a sharp stone, which unless it had been prepared of purpose, would not have served that turn: and whence should Joshua have so many sharp stones to circumcise above 600. thousand? Josh. 5. Therefore as Pererius thinketh that the Shechemites because of their number were circumcised with knives and swords, rather than stones, so it is more like so many thousands of Israelites were. 3. And for the correspondency of the type and the substance, if it had consisted in the likeness of the instrument, Saint Paul speaking so much of circumcision, would not have omitted it. 3. Therefore upon the reasons before alleged, 1. both because a knife was readier, Zipporah being in haste, and a knife being at hand was a fitter instrument than a stone; Junius. 2. And it had put the child to more pain, to hackle off his foreskin with a stone; 3. Neither was it possible to find so many sharp stones to circumcise 600. thousand, as Joshua did; we conclude that Zipporah did this cure with a knife, not with a stone.
QUEST. XXVII. Whether both Moses sons or one only were uncircumcised, and upon what occasion.
Vers. 25. ANd cut away the foreskin of her son. 1. Cajetan thinketh that the singular number is put here for the plural, and that both Moses sons were uncircumcised: because Zipporah at this time calleth Moses a bloody husband, as now first having experience of bloody circumcision: But it is not like that Moses eldest son, who might now be toward forty years old, was so long uncircumcised: and whereas before verse. 20. Moses is said to take his sons, and here mention is made only of a son, the text is against his conjecture: and Zipporah calleth him a bloody husband, because she was forced to draw her own child's blood with that cutting, which she was not put to before.
2. Some therefore think, that Moses had left one of his sons with his father in law as a pledge of his love and sincere affection, so that he had one only child with him: Hugo. But the text also is against this conceit, for Moses took both his sons with him, verse. 20.
3. Some think that Eleazar, Moses youngest son, was borne but a little before Moses took his journey, and that for haste thereof he deferred his circumcision, Lyranus, Thostatus, Pererius. But if Moses had it in mind to circumcise his child, he would not of purpose have transgressed the law of circumcision, which exactly requireth every male to be circumcised the eight day.
4. Wherefore the more probable conjecture is, that Moses, seeing the circumcision of his first child to have been so offensively taken, did in gratiam uxoris, to content his wife, forbear: this deferring then of circumcision proceeded rather of his human infirmity and forgetfulness, than of any set or deliberate council. And this the circumstance of the text will bear, seeing Zipporah as not yet thoroughly acquainted with this mystery, doth cast away the foreskin with such indignation: Junius, Pelican, Piscator.
QUEST. XXVIII. At whose feet Zipporah and what she cast.
Vers. 25. CAst it at his feet, &c. 1. The Septuagint read 〈 in non-Latin alphabet 〉 , fell down at his feet, so also Cajetan: whose meaning is that Zipporah fell down at the Angels feet, entreating to spare her husband: but so soon as the child was circumcised Moses recovered, and the Angel left him. 2. Rupertus readeth after the same manner, she fell down, thinking that she was prostrate at Moses feet, entreating him to dismiss her. But Moses rather sent her back in his own discretion, unto his father, with her children: it had been an unwomanly part and not commendable, for the wife to desire to depart from such an husband. Simler. 3. But whereas the Hebrew word tagangh signifieth, she caused it to touch, that is, cast; some say she cast the circumcised foreskin at the feet of the Angel to appease him: so the Chaldee Paraphrast, and Tharg. Hier • solymitan: but the words following in the next verse, show that she cast it at his feet whom she called bloody husband: Perer. 4. Some refer it to the child, that she cast it at his feet, and Kimhi saith it was an use among the Hebrews to call the infant circumcised, the spouse or husband. But to what end should Zipporah say thus to a young infant that understood her not? Simler. 5. Therefore she cast it at Moses feet, whom in indignation she calleth bloody husband: Simler. Iun. Perer.
QUEST. XXIX. Why Zipporah calleth Moses husband of blood.
Vers. 26. THou art indeed a bloody husband unto me. 1. The Septuagint translate, the blood of my son, stetit, is stayed: which translation having no ground at all, or color out of the original, but Augustine to great business, quaest. 11. in Exod. and maketh him fly unto allegories and mysteries: for it seemeth to make a contrary sense unto the original, seeing she called Moses a bloody husband, because of shedding of her sons blood: it is like then it stayed not. 2. Rabanus thinketh that she called Moses so, and accuseth him of cruelty, for commanding her to circumcise her child: so also Vatablus: But seeing she by this means redeemed her husbands life, she no doubt did not think much of her child's circumcision in that behalf, but thought it well done to save his life. 3. Some think, she by blood meaneth not only this present grief, but other troubles which she was like to endure: as if she should say, if our journey began with such a hard hap, what is the end like to be? 4. Ibn Ezra will have Zipporah thus to say unto the child, whom they used to call chatan, husband, spouse, because of the joy of circumcision: whom she first calleth husband of blood, because she feared that her husband would die; but when she saw he was escaped, then she correcteth her speech, and calleth him husband of blood, because of the circumcision: but this name of husband, who se • th not, better to agree to Moses, than to her child? Ex Perer. 5. Wherefore she thus saith unto Moses, calling him husband of blood, both because she was fain to redeem him with the blood of her child, and in respect of circumcision it self, which she held to be a bloody law being not yet thoroughly instructed in these rites: sic Thostatus, Junius, Ferus: but she calleth him not man of blood, which name in Scripture is given to cruel and bloody men, but husband of blood.
QUEST. XXX. Whether those words rehearsed again, were uttered by Zipporah or by Moses the writer.
Vers. 26. BVt she had said husband of blood because of the circumcision. 1. Piscator, because the word is put in the plural, circumcisions, thinketh that she so speaketh in respect of the circumcision of both her sons: but seeing one of them only is here circumcised, and because at this time only Zipporah was put to do it her self, which caused her thus to say, she so speaketh because of the circumcision of this child. 2. Some think that these are the words of Zipporah, and that she either qualifieth her former speech, turning her words which she had uttered, of the blood and death of her husband, (for so Ibn Ezra taketh them to be spoken to the child, that he was circumcised, with the death and loss of her husband) and after that by this circumcision she perceived her husband to be recovered, she applied her speech to circumcision. Junius in his Analysis (saving that he holdeth these words to be uttered to Moses, and not to the child) expresseth the same meaning, that Zipporah expoundeth and excuseth her former words, that by blood she understandeth circumcision whereby the young infant, being upon the way, and in an Inn, might be put in danger. 3. But I rather approve Junius judgment in his annotations, that these are the words of Moses, rather than of Zipporah, showing a reason of her speech: for that she repeated the same words, being uttered with indignation twice, it is not like; especially after that the danger was over, she had small cause to expostulate with Moses: for then she had shown that she had preferred the childes health, before the life of her husband: so also Zeiglerus.
QUEST. XXXI. How Zipporah knew that Moses was stricken for the neglect of circumcision.
BUt another question will be here moved, how Zipporah knew that Moses was in danger for neglect of circumcision. 1. Some think that the Angel appeared in a visible shape, and both by signs and words threatened Moses because his child was uncircumcised: Cajetan. But to devise words or speech to be said beside Scripture, it is not safe. 2. Some think that Moses was put in mind by this sudden sickness of his fault, and spake or made signs to his wife to circumcise the child: Ibn Ezra, Simler. But the suddenness, and greatness of the sickness which made Moses altogether unable to do it himself, may be thought also to have given him small respite, either to bethink himself, or to give notice to his wife. 3. Some think that she had heard before of her husband, how straightly they were enjoined to circumcise their children the eight day: and that of her self it came into her mind that they had not done well in omitting the child's circumcision: Osiander. But it seemeth by her words of indignation, that she had not so reverent an opinion of the necessity of circumcision, as of her self to enter into an action so much displeasing unto her. 4. Therefore I consent with Junius, that (whether the Angel appeared in visible shape, or no, as some think; yet) by evident signs, it appeared both to Moses and Zipporah, that God's wrath came upon him for that cause: the phrase here used, that the Lord, occurrebat ei, came upon him, & dimisit cum, and departed from him, doth show, that God after some sensible manner assaulted Moses, that they both knew, both from whence that sudden stroke came, and for what cause.
QUEST. XXXII. Who it was that departed from Moses.
Vers. 26. SO he departed from him. 1. Not Zipporah took her leave of Moses, and returned to her father, as Lyranus: for beside that the Verbe is put in the Masculine gender in the original: it is more like that Moses sent Z • pporah back, than that she first sought it. 2. Nor yet is the meaning that Moses left him, that is, his child new circumcised and sent him back to his father in law: as Paulus Burgensis. It should have been said then, that Moses left her, which is his wife, rather than him, that is, the infant, that could not shift for himself. Perer. 3. And to understand it of the disease, that it left him, is somewhat improper: But it must be referred to the Angel, for he departed now from Moses, that before • an upon him, met him, or assaulted him: sic August. q. 11. in Exod.
QUEST. XXXIII. Of the mystical application of this story.
NOw for the mystical application of this story. 1. That of Gregory Nyssen: is somewhat far fetched: that Moses married to Zipporah a Midianitish woman showeth a Christian teacher addicted to Philosophy, which he must circumcise and pare off many error • from, before it can be admitted in Christianity. 2. So is also that application of Pererius not so fit, that as Moses was chastised because one of his children was uncircumcised, though the other had received circumcision: so it sufficeth not the judgment only to be reformed and circumcised, but the will and affection also must be purged. 3. That of Ferus is more fit: that Christ may be said to be our husband of blood, by whose blood we are purged: And Zipporah betokeneth the Church, which by repentance doth circumcise her children to make them acceptable unto God.
QUEST. XXXIV. What manner of faith it was which the people had in believing Moses.
Vers. 31. SO the people believed. 1. Not all the people whom the Egyptian taskmasters would not suffer to intermit their work: Simler. but a convenient number of the people gathered together with the Elders: Pelican. 2. These having seen the signs before mentioned, as the Rod turned into a Serpent, Mos • s hand suddenly to become leprous, and to be healed again, and the water turned into blood, gave credit unto Moses and Aaron, and believed they were sent of God: Osiander. 3. But this seemeth to have been but a temporary faith: for a while after they are offended with Moses and Aaron, when their affliction at the first was made more heavy. Simler. 4. And now they see the effect of God's promise, that the people should at the first hearken unto them, Chap. 3.18. Borrh.
4. Places of Doctrine.
1. Doct. The use of true miracles.
Vers. 5. THat they may believe. The end then and use of true miracles is to confirm faith: whatsoever miracles are wrought to any other end, as to persuade any false doctrine, and to draw away the people from the true worship of God, are false miracles wrought by the operation of Satan, and are not to be regarded, as Moses showeth, Deut. 13.2. Simler.
2. Doct. Things by their nature noxious and hurtful, are subdued to the faithful.
Vers. 4. HE put forth his hand and caught it. By this that this Serpent is turned again into a Rod, and hath no power to hurt or harm Moses, we see that by the power of God, things by nature hurtful, yet to the believing and faithful are not noxious, or discommodious. The Lions mouths were stopped against Daniel, the Viper that leaped upon Paul's