Commentary on Genesis and Exodus
4. Ribera therefore thinketh, that 〈◊〉 first did enlarge the golden Altar with God's 〈◊〉 , and then covered it with gold, so that it was the same Altar, but enlarged. So also Borrhaius. For the words of the Text are, he covered the golden Altar with Cedar: and Josephus writeth evidently, that Solomon did build a new brazen Altar; but of making a new golden Altar he maketh no mention, Ribera ibid: So some things were made new by Solomon, as the brazen Altar, and the brazen sea, or lover, ten golden candlesticks, ten tables, 2 Chron. 4. Some things he only beautified and enlarged, as the Ark, over the which he made two Cherubims, beside those upon the Mercy seat, 1 King. 6.23. Likewise he enlarged the Altar of incense; for one Altar might serve to burn incense upon, though for other services the number of vessels and instruments was increased, according to the proportion of the Temple, which was larger than the Tabernacle.
QUEST. XV. Whether it were lawful to number the people, and wherein David offended.
Vers. 12. WHen thou takest the sum of the children of Israel, &c. 1. Simply then it is not unlawful to number the people, which may be done upon two necessary occasions: as when either a public collection is to be made of tribute, or subsidy money, unless account should be taken, the burden should lie upon a few, and others should escape. Again, when any great wars are taken in hand, it is fit that the people should be mustered, that choice may be made of such as are fit for war, Tostat. qu. 9. 2. But then David's example will be objected, with whom God was offended for the numbering of the people. To this divers answers are made: 1. Augustine thinketh David did evil therein, to number the people, quia Deus non jusserat, because God commanded him not. But this is no sufficient reason; for then it should be unlawful for Princes now to number the people, they having no special warrant from God. 2. Simlerus saith that God was angry with David, because, non curavit Domino persolvi tributum, he did not cause this tribute here appointed to be given unto God. So also Beda. But this was not the cause neither; for neither did Moses when he numbered the people, which he did thrice, Exod. 38. Numb. 10. and 26. Neither is it like that David was so ignorant of the Law. 3. Oleaster maketh this the reason, because the Lord promised to multiply the seed of Abraham, as the stars of Heaven, and the sand of the sea without number: therefore he was angry whensoever they were numbered. But by this reason they should never have been numbered at all: rather this might tend to God's glory, in seeing by the numbers of the people, how the Lord performed his promise. 4. This rather was the cause of God's indignation, because David numbered the people for an evil end, ad gloriam suam, for his own glory, to rejoice, and as it were, to put confidence in their multitude, Tostat. qu. 9. Therefore, Haec sive superbia, sive temeritas, sive ingratitudo, this either pride, or rashness, or ingratitude, was severely punished, Calvin.
QUEST. XVI. Whether this collection of money were commanded only at this time, or were to continue.
WHen thou takest. 1. Some think though here be no certain time expressed, when this account of the people should be taken, whether every year, or every fifth year, as the ancient Romans used to do: yet this is certain, that whensoever the people was numbered, this sum of half a sicle of everyone was collected, Simler. Lippoman thinketh also that they were often numbered, ut gratia Dei agnosceretur, &c. that the grace and goodness of God might be acknowledged in multiplying his people. And it is the received opinion of the Hebrews, that this precept for the collection of this sum was perpetual and anniversary, toward the charge of repairing the Tabernacle, and maintaining of the sacrifices and other services. So also Calvin in 17. Matth. verse. 24.
2. But Junius opinion is more probable, (with whom agreeth Beza, annot. in Matth. 17.24. that this was a precept only for this time, and not to continue afterward, which he confirmeth by these reasons. 1. From the end and use of this money, which was to acknowledge their late redemption and deliverance out of the bondage of Egypt. 2. Moses himself did not exact this sum, when he numbered the people again, Numb. 1. and the third time, Numb. 26. 3. This money was not to be spent in the sacrifices which were consumed, but in the work of the Tabernacle, which was permanent and remained: and so it was as a memorial for them before the Lord, verse. 16. And of this money now collected, which came to 100. talents of silver, and 1775. shekels, were made the sockets of the Sanctuary, and of the veil, the hooks also and the fillets of the pillars, Exod. 38.26, 27. So that the end of this collection being extraordinary, and for this time only, toward the building of the Tabernacle and the instruments thereof, it was not to be perpetual. 4. And if this proportion had been perpetually to be observed, for everyone to pay half a shekel toward the Tabernacle, Nehemiah would not have appointed another rate, that everyone should pay the third part of a shekel by the year toward the service of God's house, Nehem. 10.32.
3. But this further may be added, though this manner of collection was not enjoined, as ordinary and perpetual, yet upon the like occasion, as to repair the ruins of the Temple, they might raise Moses tax upon the people, as Joash did, 2 Chron. 24.9. which was upon the like extraordinary occasion: which ceasing, the collection also was intermitted, as Joash said to the Priests, that having received money of the people, yet were slack to repair the decayed places of the Temple: Receive no more money of your acquaintance, except ye deliver it to repair the ruins of the Temple, 2 King. 12.7.
QUEST. XVII. Why this money was collected, and to what end.
Vers. 12. THey shall give every man a redemption of his life. 1. Tostatus giveth this reason, because if at any time they were numbered, and did not pay this tax, the plague was sent among them, as in the time of David: and therefore it is added, that there be no plague among them, when thou countest them. But Moses himself, so often as he counted them, did not exact this sum of them, as is before shown, quest. 1 • . and yet the plague followed not. And 〈…〉 the people were plagued, when they were numbered under David, 〈…〉 likewise 〈…〉 may be yielded, why the payment of this money was a redemption of their souls: 1. That hereby, they might ascribe their deliverance out of Egypt unto the Lord: Quare, ne poena tanquam servis fagitivis instigeretur, &c. therefore, lest that some punishment might be inflicted upon them, as fugitive servants, it was fit that by this solemn rite they should ascribe their preservation unto God, Calvin. This therefore was enjoined them, in memoriam beneficiorum Dei, for a remembrance of God's benefits, Gallas. They might therefore be justly punished for their ingratitude. 2. Seeing that this money collected was for the use of the Tabernacle, where the people did meet together, and there acknowledge their sins, and asked mercy and forgiveness at God's hands: in this respect also this collection tended to the redemption of their souls, because it served for the maintenance of the Tabernacle, and the Ministry thereof, which was instituted for the comfort of their souls, Gallas. 3. Obedientiam testabantur censu, &c. they did testify their obedience by this tax, Simler. And by this means they were accounted as belonging unto God: therefore, qui illud non pendet, exclusus erit à populo Dei: he that paid it not should be excluded from God's people, Marbach. And might worthily be punished because of his contempt; and so by this obstinate refusal, did count himself as none of Israel, and so not under Cods protection. To this purpose also Cyril, They paid this tribute unto God, to signify, that, Nemo est sui capitis Dominus, &c. No man is Lord of himself, but that we have all one Lord which they did profess by paying of this tribute. 4. And by this tribute Christ is shadowed forth, qui seipsum dedit in pretium redemptionis, &c. who gave himself to be a price of our redemption, which whosoever apprehendeth by faith; is free from death, Marbach.
QUEST. XVIII. How much the sicle of the Sanctuary, and half sicle was.
Vers. 13. HAlfe a shekel, after the shekel of the Sanctuary. 1. The weight of the shekel of the Sanctuary is valued by the consent of the most, at four of the pieces called drachyma, a dram, which is the eighth part of an ounce: a groat, when eight of them made an ounce. So Josephus calleth it, tetradrachma, of the value of four old groats, that is, half an ounce, and the half thereof was 〈 in non-Latin alphabet 〉 , two drams or groats. Arias Montanus for this allegeth the opinion of Moses Gerundensis, who at first dissented from Salom. Rashi, who valued the sicle at half an ounce; but afterward changed his opinion upon this occasion: this R. Moses travelling out of Spain into Palestine coming to Acron now called Jacha, did there see a piece of silver shown him by the inhabitants, which on the one side had the pot of manna, with this inscription, shekel Israel, and on the other Aaron's rod, with this title, Jerusalem kedessah, holy Jerusalem, in the ancient Samaritan characters; which piece of coin the said R. Moses weighed, and it came just to half an ounce: and there was likewise shown unto him another piece with the very same pictures, which was but half so much in weight, being but half the sicle. Arias Montanus addeth further, that while he was at the Council of Trent, there was brought unto him by a friend an ancient piece of silver, with the very same figures and characters, which he likewise found to weigh half an ounce. Beza setteth down the very same description of the shekel, which he had given him by Ambrosius Blancerus, in Matth. 17. verse. 24.
2. Concerning the estimation of the shekel, being compared with money now current, Osiander valueth it at the half Dollar, which is an ounce of silver, Marb. at the half aurei Rhenani, of the Rhene Crown. Gallasius out of Budaeus saith, the Drachma, whereof the sicle of the Sanctuary contained four, was of French money of Tours, three shillings six pence, and Didrachma, or half sicle, was about the fifth part of the French Crown, Marlorat: and the whole sicle twice so much, that is, two five parts, which will amount to two shillings six pence starling, or thereabout, that is, half an ounce. Arias Montanus valueth the shekel at four Spanish Royals, or at four Roman Julians, or two pieces of Venice coin, called Macigenors, or one Flanders piece, which goeth for fourteen Stivers. Pelargus maketh the sicle equal to half of the Vallense coin, all cometh to the same rekoning.
3. Here the sicle of the Sanctuary is valued at 20. gerahs: so also Ezech. 45.12. a gerah, Pelargus setteth at the value of seven Misnian pieces: Osiander at four pieces of Wittenburg coin: but we are not acquainted with those kinds of money. Junius saith it weighed 16. grains of barley: Montanus saith he found it in weight answerable to a pease, whereof twenty were equal in weight to the sicle. But by the former estimate, seeing a sicle weigheth but half an ounce starling, which maketh two shillings six pence of English money, the gerah cannot be above j d . ob. three half pence of our English money.
4. The Septuagint are here deceived, which call the sicle 〈 in non-Latin alphabet 〉 , allowing unto it but two drachmaes, or drams, whereas the half sicle contained so much, as is evident, Matth. 17.24. where everyone paid 〈 in non-Latin alphabet 〉 , two drachmaes, which was half a shekel, according to the rate and tax set by Moses, toward the charge of the Tabernacle, but was then exacted by the Roman Emperors.
5. The sicle was divided into divers parts: there was the half sicle which is mentioned here, which was a quarter of an ounce, there was the third part of a shekel, Nehem. 10.32. which weighed six gerahs and an half, with a sixth part: and the fourth part of a shekel, 1 Sam. 9.8. which Montanus saith was in value as much as the Spanish Royal of silver, of our English money seven pence half penny.
6. As the sicle was a kind of money, so was it used for a weight, whereby they weighed all other metals, whether of gold, iron, or brass; yet we do not find that there were any shekels, but only of silver, as Numb. 7.38, the incense cup which was offered, was of ten shekels in weight, not in value: for ten shekels of gold in value, that is, so much gold as was worth ten shekels of silver, which was but 25. shillings five ounces, would have made no cup of any bigness for silver. Beside, here appeareth the error of Salom. Rashi, that taketh the shekel for the pound weight: because the head of Goliaths spear is said to weigh 600. shekels, 1 Sam. 17.7. which make but 300. ounces in the former account, that is, about 25. pound, which was a sufficient weight for the point of his spear: of 300. pound in weight it was not like to be, which had been too massy and heavy for that use, Montan.
QUEST. XIX. Whether there were divers kinds of shekels.
Vers. 13. AFter the shekel of the Sanctuary. 1. The opinion of the most is, that there were two kinds of shekels, the common or profane shekel, which weighed but ten gerahs, and the shekel of the Sanctuary, which weighed twenty; the one was half an ounce, the other but a quarter: as likewise the usual and common talent was but sixty pound, the sacred talent one hundred twenty pound, Iun. Oleast. Vatab. Marb. But Montanus objecteth that the sicle which he saw, and the other which R. Moses Gerundens. made mention of, was but half an ounce, and the half thereof but a quarter: so that it should seem, that those were the usual coins. Simlarus urgeth that place, Ezech. 48.12. where the Prophet exhorting the Princes to use just measures and weights, (speaking of common measures and weights) appointeth the sicle to weigh twenty gerahs. Junius thinketh that the Prophet speaketh of the sacred sicle in that place: but the other seemeth more probable, because the Prophet there inveigheth against the oppressions and exactions of the Princes.
2. Arius Montanus saith it was called therefore the sacred sicle, because it was the sicle of Israel, who were an holy people unto God: but seeing the Lord speaking of Israel his people, maketh this difference, it seemeth there was a difference of shekels among them: for otherwise that distinction needed not.
3. Simlerus thinketh it was called the shekel of the Sanctuary, that is, of a just and full weight, because the standard measure was kept in the Sanctuary. And this may seem the more probable, because the measures and weights which were commonly used, were altered and changed according to men's covetous desires, as the Prophet Amos noteth them, which made the Ephah little, and the shekel great: that is, in selling they used small measures, and in buying great weights: as Vatab. and Montanus expound that place, they did buy with one weight, and sell by another.
QUEST. XX. Of the half shekel which Christ paid for tribute, what it was, and how it came to be paid for tribute.
Vers. 13. THe half shekel shall be an offering to the Lord. How came it then to pass, that this half shekel afterward was paid to the Roman Emperors, and our Savior himself paid it, Matt. 17.24. and taught others to do the like, to give unto Caesar that which was Caesar's, Matth. 22.22.
1. Some are of opinion that the poll money, which is called 〈 in non-Latin alphabet 〉 , Matth. 17.24. and the other called 〈 in non-Latin alphabet 〉 , the penny, Matth. 22.19. were not all one: for this was imposed as tribute, by way of conquest upon the Jews, according to their substance: the other they used to pay by the poll to the Temple, which the Romans also usurped to themselves, and diverted it from the original use, Viller. annot. Matth. 22.19. But we find no mention made of any such double task imposed upon the Jews. Josephus saith, that Vespasian enjoined the Jews yearly to bring binas drachmas, two drachma's into the Capitol. Junius thinketh there were two kind of the coin called denarius, the one of the Sanctuary, which was double to the common, and equivalent to the didrachma, or half sicle: by this the Priests accounted, and the publicans and toll-gatherers by the other. But the denarius being a Latin name, and part of the tribute which they paid to the Romans, and so being a civil and profane payment, is not like to have been reckoned after the account of the Sanctuary.
Neither was this denarius the same with the didrachma the half sicle, Matth. 17. for the denarius, the Roman penny, is almost the same with the Grecians drachma, the eighth part of an ounce, and the fourth part of a sicle, the tenth part of a French crown, three shillings six pence French: Budaeus: and about six pence half penny sterling, or thereabout: it was as much as an old groat, when eight groats made an ounce.
Therefore this is most likely, that in both places mention is made of tribute or poll money, as the Syrian Interpreter calleth it argentum capitationis, head or poll money, Mark. 12.14. And Beza saith that in his ancient Greek copy, instead of 〈 in non-Latin alphabet 〉 , tribute, he found 〈 in non-Latin alphabet 〉 , head money, in that place of Mark. But yet this was the difference, that whereas they were taxed at two drachma's, or Roman pence, they shown unto Christ only one of those tribute pence stamped with Caesar's image and superscription: two of the which pence made the didrachma, the double groat, or half sicle, which everyone was set at: and two of those double groats made but one stater, which is usually translated a piece of twenty pence; but it was more, a full sicle, which was half an ounce, which piece Peter found in a fishes mouth, and paid it for him and his Master, Matth. 17.25.
2. Now it so pleased God, that this portion which was first set apart for the use of the Temple, was usurped by the Roman Emperors, and turned to a civil use: 1. Because, Dei jugunt excusserant, they had cast off the Lord's yoke, the Lord departed from his right, and delivered them over unto hard Lord's, Calvin. 2. And because they gave but with a grudging mind to the Temple, they are now turned over to others: for so it falleth out often, that, quod Deo denegamus, &c. hostis eripiat, that what we deny unto God, the enemy taketh away, Gallas. 3. And because by the coming of Christ the external worship prescribed by Moses was to be abolished, God would have this pension taken away from the Temple whereby it was maintained, Simler. 4. And our blessed Savior did not therein approve the unjust exactions and impositions of the Romans; but giveth this reason, lest we should offend, that is, ne suspicionem illis demus, &c. lest we should give them occasion of suspicion, as though we would be seditious, or disturb the kingdom, Muscul. Christ therefore by his example teacheth the people not to move any tumult and sedition about their tribute, 〈…〉 that yoke, which for their 〈◊〉 was 〈…〉 them.
QUEST. XXI. Why they were 〈…〉 .
Vers. 14. ALL that are numbered from 〈◊〉 year old and above. 1. They which were under 〈◊〉 year old were not numbered, but from twenty and upward, because they begin at twenty years to be fit for service in the Common-wealth at home, and abroad in war, Tostat. qu. 9. 2. The children then and women are not counted, but the one were reckoned with their fathers, the other went under the account of their husbands, Simler. 3. It is not here expressed, as they began at twenty, so at what age they ended the account. It is not like that the aged men were here reckoned, but such only as were fit for war, Numb. 1.3. which Josephus saith was from twenty until the age of fifty, Cajetan. And this may be gathered by the like, because the Levites after fifty gave over their service in the Tabernacle, Numb. 8.25. as to bear burdens, and to remove the Tabernacle: much more at that age were they to be freed from the service of war, which was much more painful and cumbersome. 4. The Levites were accounted after another manner, they were numbered from a month old, Numb. 3.39. Oleaster, who here affirmeth that David offended God in numbering the people, because he would have all numbered, and not only from twenty and above. But that was not the cause of the offense, for it is evident out of the text, that they only were numbered which were strong men, and able to draw swords, 2 Sam. 24.9. See before quest. 15.
QUEST. XXII. Why the poor pay as much as the rich.
Vers. 15. THe rich shall not pass, and the poor shall not diminish, &c. Divers reasons may be yielded hereof, why the same portion was required as well of the poor as rich. 1. It was done concordiae causa, for concord and unity: for otherwise there might have grown contention, the poor being unwilling to pay as much as the rich, Tostat. qu. 10. 2. And by this means also the poor were not despised: and, ne divites se sanctiores reputarent pauperibus, lest that the rich might have thought themselves holier than the poor, in giving more unto the Tabernacle, the Lord would have an equal rate set, Lyranus. 3. And this was prescribed, ut numeri ratio constaret, that the number of the people might be certainly known, which had been uncertain, if they had not all paid alike. 4. This was jus personale, a personal right, Calvin; & ad testandum obedientiam impositum, and imposed to testify their obedience, that hereby everyone should acknowledge that they belonged unto God, Simler. 5. It was for the redemption of their souls, quae unicuique aequalis fuit, which was equal to all, Gallas. 6. And to show that God is no accepter of persons: but that the poor and rich, if they be faithful, are alike accepted before him, Osiander. 7. Hereby also is spiritually signified, that the spiritual price of our redemption by the blood of Christ, doth belong equally unto all, Simler.
QUEST. XXIII. Whether all these things were declared to Moses at once.
Vers. 17. ALso the Lord spake unto Moses. 1. It appeareth by this, that all these things before rehearsed from chap. 25. concerning the Tabernacle, and things thereunto belonging, were not delivered by one continued speech from the Lord unto Moses but that there were certain breakings off, as is evident in this place: and likewise verse. 11. afterward the Lord spake. 2. It also may be gathered, that all these things were not delivered in one day unto Moses, but in the space of forty days, as is shown chap. 31.18. that after the Lord had made an end of communing with Moses, he delivered him the tables of stone, which was in the end of forty days, as is declared Deut. 9.10. Tostat. qu. 11. The Lord could have delivered all these things at once unto Moses, and have made him capable thereof, to understand and remember. But as the world was created in six days, which the Lord in his great power could have finished all in one day, yea in a moment: yet it pleased him, for our better understanding, and for the establishing of a perpetual order to be observed, while the world endureth, in giving six days for work, and one for rest, to sort out all his works into six days: so likewise he divided the narration of these things unto Moses, into the conference of many days.
QUEST. XXIV. Of the fashion of the brazen laver.
Vers. 18. THou shalt make a laver of brass, and his foot of brass. 1. By this description it may be gathered, that this laver did not stand flat upon the ground, but was reared upon his foot; and consequently it being so lifted up upon the foot or base, the Priests could not put their feet therein to wash them. 2. R. Solomon therefore thinketh, that this laver was made broad and large below, and narrow above, and that it had two spouts of each side for the water to issue forth, and at the foot or bottom there was some place to receive the water, which otherwise would have run along upon the ground. This description followeth Lyranus, Tostat. Montan. Genevens. And Cajetan doth infer thus much out of the text, because it is said, verse. 19. Aaron and his sons shall wash their hands and feet, mimmenu, ex ipsa, out of it; not as the Latin, whom Beda followeth, in ea, in it. 3. This laver was set in the outward court, between the Altar of burnt offering and the Tabernacle, but not directly, for then it would have somewhat hindered the • ight of the Tabernacle: but it was placed toward the South side, which though it be not here expressed, may be 〈…〉 sea, which Solomon made instead thereof, which was so placed in the Temple, 1 King. 7.39. Simler.
QUEST. XXV. Of the use of this brazen laver.
Vers. 20. WHen they go into the Tabernacle. 1. The Latin Interpreter readeth, When they go into the Tabernacle, &c. and when they go unto the altar, to offer incense, &c. which Tostatus understandeth of the altar of incense: but that was included in the former clause, When they go into the Tabernacle: and the word is ishah, which signifieth a sacrifice made with fire, & he meaneth the altar of burn • offering, that when they want in to do my service in the Tabernacle, or 〈…〉 without, they should wash both their hands and feet. 2. These parts above the rest must be washed, because they were ap • est to gather soil, the feet with dust, and the hands with touching and handling of other things, Tostat. 3. It is evident then, that at the least twice every day they washed their hands and feet, at morning and even, for then without in the Court they offered the morning and evening sacrifice: and in the Tabernacle they burned incense, and dressed the candlesticks. Lippoman also thinketh that they ministered at the Altar barefoot: as Moses was bid to put off his shoes, when the Lord appeared unto him, Exod. 3. But it is more like that they were shod with a kind of light shoes called sandals, as Tostatus inferreth out of Josephus: for as they washed their feet from soil, when they began to minister; so it is like they had a care to keep them clean during their Ministry. 4. Neither did the Priests only wash themselves thereat, but they also washed their sacrifices, the inwards, and such other parts, which were not to be carried forth into any profane place to be washed, Tostatus, Lippoman, Ribera.
QUEST. XXVI. Of the mystical application of the laver, wherein the Priests washed.
BY this washing of their hands and feet: 1. Beda understandeth the lavacre of Baptism, wherein we are first received into Christ's Church, as the Priests first washed their hands and feet before they entered into the Tabernacle. 2. But because Baptism is ministered once only, whereas the Priests did wash often, he rather would have thereby understood, ablutionem compunctionis & lachrymarum, the washing of compunction, or contrition, and of tears, so often as we come before the Lord. 3. And thereby was signified the spiritual washing and cleansing of the soul, which the faithful in the Old Testament well understood, as David saith, Psal. 51.7. Wash me, and I shall be whiter than snow: and the Prophet Isaiah alluding unto this rite saith, Wash you, make you clean, chap. 1.16. Simler. 4. And for this cause our Savior reproved the Pharisees, for being addicted so superstitiously unto their outward washings: wherein they committed a double fault, both in bringing in other kinds of washing than were prescribed in the Law, and in being addicted only to the outward ceremony, Simler. 5. And by the hands, our works are signified; by the feet, the affections, that we should both cleanse our hearts, and be holy in our works, when we come before the Lord, Tostat. qu. 11. 6. And in that the Priests washed their hands and feet, Hac ablutione apertam impuritatis confessionem edebant, They did by this washing give an evident confession of their impurity and uncleanness, Gallas. 7. The Heathen had such a custom to wash themselves, when they sacrificed to their gods: as this was a proverb among them, Sacra non tractanda illoti • manibus, That holy things must not be handled with unwashed hands, Calvin. 8. Therefore like as men do not sit down at their own table, but first they wash their hands; so we must not presume to come near the Lord's table with unprepared affections, and unclean hearts, Simler. We must be inwardly washed by the Spirit of grace, the water of life, whereof our Savior speaketh, John▪ 4.14. Marbach.
QUEST. XXVII. The difference between Moses laver, and Solomon's great sea of brass.
NOw to finish up this matter concerning the laver, these differences may be observed between it, and the great brazen sea which Solomon made, and other vessels to the like use. 1. They differed in the quantity and large capacity; Solomon's was ten cubits wide, and five cubits deep: it contained 200. baths, 1 Kin. 7.26. being filled after the ordinary manner: but 3000. baths, 2 Chro. 4.5. that is, if it were filled up to the brim. So Cajetan and Ribera do well reconcile these places. The bath was of the same capacity for liquid things, that the Epha was for dry, containing each of them ten pottles, or thereabout, four or five gallons. And therefore because of the great capacity, it was called a sea. But the laver that Moses made was nothing so big; for it had not been portable. 2. They were divers in fashion; Moses laver stood but upon one foot, the other was borne upon twelve oxen. And it was cast with knops and flowers, and wild cucumers, 1 King. 7.24. But this laver is not so appointed to be made: it seemeth it was plain. 3. There was also some difference in the number; Moses caused but one laver to be made; Solomon beside the great molten sea, made ten other caldrons or small lavers, 2 Chron. 4.6. because in Solomon's Temple there was more use of such vessels than in Moses Tabernacle. 4. Their uses also were divers: Moses laver served both for the Priests to wash thereat, and to wash the sacrifices: but Solomon's great sea served only for the Priests to wash in, the other appertained to the sacrifices, 2 Chron. 4.6.
QUEST. XXVIII. Of the spices that went toward the making of the ointment.
Vers. 23. TAke unto thee principal spices, &c. 1. Here are two confections appointed to be made, the first of things more liquid and moist, and the same to be tempered with oil to make an ointment of: to the making whereof, in general were required the principal or head spice or drug, which Junius inclineth to think to be the Balm, which is the principal among such precious drugs, and therefore is called of the Arabians Belsuaim, as having dominion or excelling among such things: but that there is no quantity expressed of this, as of the rest that follow; neither were they yet come to the land of Canaan, where great store of Balm was: it is therefore the general name rather of these spices and drugs, which are named afterward in particular.
2. The first is myrrh, which Oleaster taketh for balm; but the Hebrew word 〈 in non-Latin alphabet 〉 mar, showeth it to be myrrh. There is another word tzeri, which is taken for balm, Ierem. 8.22. There were two kinds of myrrh, one which of it self distilled out of the tree, and therefore it is called mar deror, myrrh of liberty, that is, freely flowing, Paguine, Oleaster: or right myrrh without mixture, Iun. Vatab. There was another which came of the cutting of the bark of the tree, which was not so good, Lyranus. The myrrh tree groweth in Arabia five cubits high. Strabus writeth that the fume thereof would breed incurable diseases in that country, nisi fumo stora • i • occurrerentpunc; but that they correct it with the perfume of storax, &c. But it is not like, that if it were so dangerous and offensive, that the Lord would have prescribed it to make the holy ointment of. These properties rather it hath, it is good to heal • wounds, to dry up rhe • me, to care a stinking and unsavourie breath, to clear the voice, Plin. lib. 12. cap. 8. Pelargus.
3. The next is, 〈 in non-Latin alphabet 〉 kinemon, cynamom: whereof because there are two kinds, one that is very sweet and pleasant, the other of no great smell: therefore it is added here, sweet cynamom, R. Solomon, Lyranus. It cureth the biting of venomous beasts: it helpeth the dimness of the sight, Dioscorid. lib. 1. cap. 13. Pelarg. But whether it be the same cynamom which is in use among us, it is doubted; it seemeth to be of another sort, Simler. For our cynamom is rather pleasant to the taste than smell▪ whatsoever it was, it is certain it gave a pleasant smell, Pro. 7.17. I have perfumed my bed with myrrh, all •• s, and cynamom.
4. The third kind is keneh, which signifieth a cane, it is calamus od • ratus, sweet calamus, which was a kind of reed or cane of very sweet savor, Genevens. It groweth like a shrub in India, about two cubits high, Strabus. It is full of knots and joints, like the stalk of corn, Tostat.
5. The fourth sort that goeth to the making of this ointment is kidah, cassia, so called of the crookedness thereof, of kadad, which signifieth to make crooked, Oleaster. Isidor taketh it for the name of a sweet herb: but it is rather a tree of pleasant smell, Lyranus, which groweth to a great height in watery places, and giveth a pleasant smell, Tostat. It is not the common Cassia in Apothecaries shops, Simler. for that hath no such sweet smell, Oleaster.
QUEST. XXIX. Of the manner of making and compounding this holy ointment.
Vers. 24. ANd of oil olive an Hin. 1. This ointment is tempered with oil to make it liquid: and beside, it is compounded of such things as were of liquid and soft substance: as they say the myrrh of it self will make an ointment, Borrh. And therefore there is of that sort 500. ficles in weight, and so of cassia, but of cynamom and sweet calamus, only of each 250. 2. Now although the word shekel, which must be here taken for the weight, not the value of the shekel, be not in the original, yet it must be supplied, and not pond • , so many pounds, as Junius: for 500. pound weight of myrrh had been of too great a proportion to temper with an hin of oil, which was not full three quarts, as much as 72. eggs contain: but 500. shekels, counting a shekel at half an ounce, and 16. ounces to the pound, will make but 16. pound and a quarter. 3. Further, whereas mention is here made of the Apothecaries art, or, rekeach ; the maker of ointments: they are in error, which think that the use of ointments was not known in the time of the Trojan wars, Alexand. lib. 4. cap. 17. Seeing Moses was long before those times. The Lacedemonians also were too nice and curious, that expelled those which either made or sold ointments: the skill and use whereof is commendable, only the abuse and superfluity is to be condemned.
QUEST. XXX. Of the use of this ointment in anointing the Tabernacle.
Vers. 29. SO thou shalt sanctify them, &c. 1. Whereas Moses is commanded to anoint with this ointment the Tabernacle it self, the Ark, the Table, and the rest of the instruments: we must not so understand, as though these things were anointed all over; for neither would this quantity of ointment have served, to have anointed every part: and beside, the oil, if it had been laid over all the curtains, would have blemished them: it is like therefore that some part was anointed for the rest, Tostat. As the high Priest, when he was consecrated, was not all over anointed, but only in certain parts. 2. But Lyranus his observation is somewhat curious, that Moses with his finger, in every corner made a certain figure with his finger dipped in the ointment, like to the Greek tan, which representeth the figure of the cross. 3. By this ceremony, the Lord would have the Tabernacle and all the vessels thereof consecrated, and applied to his service, so that, in communem hominum usum non veniant, they should no more return unto common and profane uses, Lippoman.
QUEST. XXXI. How all that touched the Tabernacle became holy.
Vers. 29. ALL that shall touch them shall be holy. 1. Which is not so to be understood, as that everyone which touched them should be thereby sanctified, as R. Solomon expoundeth: but the contrary appeareth, in that they which touched those holy things, being not thereunto called, were slain, as Uzzah, for staying the Ark with his hand, which he ought not to have touched, 2 Sam. 6.6. 2. Lyranus and Tostatus thus expound it, that everyone which toucheth them must first be sanctified. But the words do imply a certain holiness transmitted by touching those things into that which toucheth them, not an holiness preceding or going before. The same sense followeth Augustine, sanctificabitur ut ei liceat tangere, he shall be sanctified, that it may be lawful for him to touch them. So also Osiander, sanctificetur prius, let him be sanctified before. But this holiness going before by way of preparation, proceeded not of the touching of these things. 3. Some give this sense, sanctificatione iudigebit, &c. he shall have need to be sanctified, because he touched them being profane, or unclean, Oleaster. But in this sense it should not be generally taken, seeing the Priests that touched them needed not to be so sanctified, seeing they were holy already. 4. Some thus; Non possunt tractari, nisi à Sacerdotibus ; These things could not be handled but by the Priests, Calvin. But then the Priests being holy already, should have received no holiness by touching these things, as the words do import. 5. Therefore that other sense of Calvin is to be preferred, Oblationes sua sanctitate imbuet ; It shall indue the oblations with holiness: those things which they brought to offer, after they touched the Tabernacle, were holy unto God: and those things, Non licebat uti in rebus privatis, sed in sacris, It was no more lawful to use in private business, but in the sacred affairs, Lippom. See the question before upon chap. 29. verse. 37.
QUEST. XXXII. When and how Aaron and his sons were anointed.
Vers. 30. THou shalt also anoint Aaron and his sons. 1. Simlerus thinketh, that Pontifex primum, &c. the high Priest, and other inferior Priests were first anointed. But it is more probable, that first the Tabernacle, and the things thereto belonging were anointed, and last of all the Priests, Pelarg. For the same order is likely to have been observed in the consecrating of these things, which was in the framing and making. Now the Priests apparel was made last of all, chap. 9. And first the Tabernacle, as the place where the Priests should be employed, was to be prepared before the Priests should be consecrated, there to perform their service. 2. Lyranus thinketh, and so Tostatus, that only Aaron was anointed in his consecration, both in his head and hands, and that his sons were not anointed with oil at all, but only their ear, hand and foot touched with the blood of the consecration Ram, as is prescribe • , Exod 29.20. for this was the privilege of the high Priest, to be anointed in his head and hands, Levite. 21.10. But that Aaron's sons were anointed also at this time, is evident, Exod. 40.15. Thou shalt anoint them, as thou diddest their father: but whether they had their heads only anointed, as some think, it is uncertain: that place, Levite. 21.10. showeth the privilege of the high Priests succeeding: they only indeed were anointed, yet is there no mention made there of the anointing of their hands, but of filling their hands, that is, consecrating their Ministry. 3. Therefore I subscribe here to the judgment of learned and judicious Junius, that at this time both Aaron was anointed, and that on his head, chap. 29.7. and his sons also, Exod. 40.15. but how, or in what part they were anointed, is not expressed. Afterward only the high Priest was anointed, as Levite. 4.3. If the Priest that is anointed do sin, that is, the high Priest; and Levite. 21.10. Also the high Priest among his brethren, upon whose head the anointing oil was poured, &c. The inferior Priests were only anointed at their first consecration, by which anointing, they and their posterity were consecrated to exercise a perpetual Priesthood, as the Lord saith, Exod. 40.15. Their anointing shall be a sign, that the priesthood shall be everlasting unto them throughout their generations. And in this sense Aristobulus is said to be of the stock of the anointed Priests, 2 Macchab. 1.10. Iun. in cap. 40. verse. 15.
QUEST. XXXIII. Who are understood here by the name of the children of Israel, whether the Levites also are there comprehended.
Vers. 31. MOreover thou shalt speak unto the children of Israel. 1. Tostatus, though in other places he thinketh the tribe of Levi to be excluded in this manner of speech, and to be distinguished from the children of Israel, as chap. 29.28. the breast and shoulder there given unto the Priests, are said to be an heave offering of the children of Israel: so also Numb. 1.2. it is said, take ye the sum of the congregation of the children of Israel, and yet the tribe of Levi was not numbered among them, as it followeth, verse. 40. yet in this place he thinketh that the Levites are comprehended under the name of the children of Israel: for otherwise they should not be forbidden to make a composition like unto this perfume, for their private uses. 2. But it may appear by these reasons, that the other tribes only beside Levi. are called here by the name of the children of Israel. 1. Because in this very chapter it is used in that sense, as verse. 12. When thou shalt take the sum of the children of Israel: for here the Levites were not numbered, Numb. 1.40. 2. This is a general speech, verse. 32. None shall anoint man's flesh therewith, neither shall you make any composition like unto it, &c. But the Priests flesh might be anointed therewith: and it was lawful for them to make the like composition for the use of the Tabernacle, therefore the Priests are not here comprehended. 3. Yet was it not lawful for the Priests to profane that holy ointment, which is necessarily inferred before, verse. 29. all that the ointment touched was sanctified, and became holy: the Priests therefore knew well enough by this, that this ointment was not to be put to any profane use. And if it were not lawful for the people to profane the holy ointment, much less for the Priests, to whose charge and care those holy things were committed. And by the like general charge afterward, verse. 37. that none should make the like composition to the holy perfume: they also might understand this caveat, touching the holy ointment to be as general.
QUEST. XXXIV. Of the forbidden uses whereunto this ointment should not be put.
Vers. 32. NOne shall anoint man's flesh. Three things are forbidden concerning the private use of this ointment. 1. That no man's flesh should be anointed therewith; that is, for delight, or of wantonness, Tostat. nor otherwise than is before prescribed: for Aaron and his sons might be anointed therewith, as God before commanded, to consecrate them, Simler. 2. It was not lawful for them to make any composition like unto it, though they put it to no use; for it might give an occasion of profanation, to have but the like composition in their houses. As upon the same reason, where they are commanded to eat no leavened bread for seven days in the feast of the Passover, they are charged to remove leaven out of their houses, Exod. 12.15. though they did not eat it, it was not lawful so much as to have it in their houses, lest it might have been an occasion to transgress, Tostat. qu. 13. They might make an ointment of some of these, or of all them, so they did it not after the same manner, and with the like composition, Lyranus. But I think rather with Oleaster and Borrhaius, that they were not to make the like ointment, either in number or weight: for the word taca • signifieth as well to number, as weigh. 3. They are forbidden also to put any of it upon a stranger, which Augustine expoundeth exterae nationi, upon one of a foreign nation: so also Tostatus, upon a Gentile. Some by a stranger understand any of Israel that is not a Priest, Vatab. Simler. But the people of Israel, to whom this charge belongeth, did not use to anoint Priests; and if it were understood of anointing any person, so much is said before, none shall anoint man's flesh: therefore Junius giveth a better sense, aut quisquam imponet ex eo rei extraneae: if any man shall put thereon, upon any strange (that is, profane or common) thing, &c. which is not consecrated to an holy use. So also Oleaster. 4. Tostatus here moveth divers questions, qu. 14.15. as whether a Gentile not knowing the God of Israel, or if he did, yet were no proselyte nor converted to Judaism, if he should use the like composition, whether he should therein offend, or not: and he resolveth he should not; because this Law is given only to the children of Israel, who had bound themselves by covenant to keep all the Lord's ordinances: wherein he resolveth well, unless any such Gentile should do it in the contempt of the God of Israel. But he might have spared all this labor: for these questions are altogether impertinent here, seeing, as is before shown, not any strange person is here understood, but strange and common things.
QUEST. XXXV. Whether the anointing of Kings were not against this Law, in cap. 3. Habakkuk.
Vers. 32. NOne shall anoint man's flesh. It is here doubted how it was lawful afterward to anoint Kings and Prophets with this oil, wherewith the Priests only, and the holy things were to be anointed. 1. Some think it was another kind of oil: as Jerome saith, Est aliud unguentum quo reges unguntur, &c. There is another ointment, wherewith Kings were anointed. And that (he saith) was of two sorts: David and Solomon, cornu unguntur, are anointed with an horn: but Jehu and Hazael, lenticula, with a violl called in Hebrew, phach. But howsoever it may be thought that Jehu and Hazael were not anointed with the holy ointment, which was kept in the Temple at Jerusalem: yet it is like, that both Samuel filled his horn with this oil, wherewith David was anointed, 1 Sam. 16.1. and that Zadok the Priest anointed Solomon therewith, 1 King. 1.34. Simler.
2. Some think, that whereas they are forbidden to lay this oil upon any stranger, the Priests and Kings were not excepted, Borrhaius. But if by strangers we understand persons; as well the King as other of the lay people were strangers in respect of the Priesthood: as it is said in that sense, chap. 29.33. No stranger shall eat thereof, that is, none that is not of Aaron's family.
3. Tostatus giveth this solution: That Kings are not here excluded, because Kings, when they were anointed, did not use this ointment, ad delectationem, for delight, which is here only forbidden, sed ad cultum Dei, but for the service and worship of God: because as the Lord appointed Priests for his service, so he ordained Kings in his stead to rule and govern his people, Tostat. quaest. 13. But it was not lawful for any of the people to use this oil upon any occasion at all, whether for delight, or otherwise to consecrate anything privately: nor upon any person, not here excepted, which are the Priests only: for the words are general.
4. Wherefore the best answer is this: God forbiddeth any other to be anointed with this ointment, saving the Priests, nisi scilicet aliter jusserit, unless he otherwise command: the Lord reserveth unto himself a liberty above his Law, Simler. As yet there were no Kings in Israel, and therefore no mention is made of their anointing. So that this ointment was afterward used to anoint both Kings and Priests: sed non sine novo Dei mandato ; but not without a new commandment from God, Pelarg.
QUEST. XXXVI. What it is to be cut off from his people.
Vers. 33. HE shall be cut off from his people. 1. Pellicane seemeth to understand this of the penalty of death to be publicly inflicted upon him that should profane this holy ointment: prohibetur profanus usus sub poena mortis, the profane use is forbidden under pain of death. 2. Some, of the separation of them, de coetu sanctorum, from the society and company of the faithful, Gloss. interl. 3 Some, of the punishment, divinitus, by God himself to be imposed upon them, Osiander: as Uzzah for the like transgression was smitten with sudden death. 4. Tostatus both understandeth the extraordinary punishment, by the Lord's hand. and the sentence of death to be denounced by the Magistrate, if any did continue in this offense, nec desistere vellet, and would not cease, or give over. 5. Vatablus referreth it to the spiritual and everlasting punishment of the soul: anima ejus peribit, his soul shall perish. 6. But all these three are better joined together: that both God shall cut off such an one by sudden and extraordinary death in this world, and punish him eternally in the next: as in this sense it is said, that he which was not circumcised should be cut off from his people, because he had broken the Lord's covenant, Deut. 17.16. Junius ibid. For as the faithful are said to be gathered to their people when they died, as Abraham, Gen. 25.8. and Jacob, Gen. 49.33. so the wicked and profane shall be cut off from their people: that is, from the fellowship of the Saints in the next world, Tostat. qu. 18. unless they do repent, Pelarg. Likewise, if such profane persons did obstinately persist in their sin, they were to die also by the hand of the Magistrate: in which sense it is said, that he that did sin with an high hand, that is, presumptuously, shall be cut off from among his people, Numb. 15.30.
QUEST. XXXVII. The spiritual application of this holy ointment.
THis holy ointment made of these four simples, Myrrh, Cinamom, Calamus, and Cassia, 1. Some apply unto the senses, by Cinamom understanding two of them, the senses of seeing and hearing, ut a sordibus repurgati, that they should be purged from filthiness, &c. Procop. 2. Some, by these four would have signified the four moral virtues, which must be tempered together, Gloss. ordinar. 3. Other by the Myrrh, the mortification of the flesh: by the Cinamom, of ashy and earthly color, mortality; by the Cassia, growing in moist places, Baptism, Gloss. interlinear. 4. But these applications are too curious, and impertinent: therefore this holy ointment better setteth forth that holy ointment of the Spirit, wherewith the Messiah was anointed, who is said, Psal. 45.8. to be anointed with the oil of gladness above his fellows. Thus Jerome applieth it in 3. cap. Hab. and Cyril. lib. 12. in Levite. 5. But it signifieth not only the holy Ghost, which was poured upon Christ without measure: but that portion of grace, wherewith everyone of Christ's members is anointed, Osiander: that as without this ointment neither the Tabernacle, nor any part thereof was sanctified: so without the operation of the holy Ghost, all our labors and endeavors are unprofitable, Marbach. 6. Pelargus more particularly applieth everyone of these four several ingredients: by the Myrrh, which is good to join, and as it were glue wounds together, and helpeth a stinking breath, and cleereth the voice, he understandeth the merit of Christ's death, which healeth our wounds, and cureth our evil thoughts and words: by the Cinamom, which is good against poisonful beasts, the spiritual force of Christ's death, which prevaileth against Satan: by the sweet Calamus, charity is signified, which covereth a multitude of sins: by the Cassia, which healeth the biting of vipers, the holy Sacrament of the Eucharist, which is a spiritual medicine to the soul. But we have no direction in Scripture for any such particular application. It sufficeth that this ointment prefigured the spirit of grace, wherewith the faithful are anointed: as the Apostle saith, Ye have an ointment from that Holy one, and know all things, 1 John. 2.20.
QUEST. XXXVIII. Of the spices whereof the holy perfume was made.
Vers. 34. TAke these spices, stacte, &c. Now followeth the composition of the perfume: 1. The first is called in Hebrew, nabaph, which signifieth a drop distilling: R. David, Vatablus, Oleaster, take it for balm, which distilleth from the tree: some for storax liquida, liquid storax. But liquid things could not be beaten to powder, as this was, verse. 36. Some interpret it pure myrrh, Genevens. But that was prescribed before for the ointment, called there mar. Rab. Solomon thinketh it was a kind of gum. But there is great difference between stacte and gum: it was therefore the distilling of myrrh, indurata, being hardened, Lippom. Which the Septuagint called before, 〈 in non-Latin alphabet 〉 , the flower of myrrh, Simler.
2. The next is 〈 in non-Latin alphabet 〉 , sh • cheleth, which Oleaster would derive of shachal, a Lion, or Cat a mountain, the sweat or ordure whereof is of great savor: that which we call muske. R. David, and Papias take it for the root of a certain odoriferous and fragrant herb. But the most think it to be a little shell, like unto a small oyster or cockle, of the bigness and color of ones nail: which is found in India in the lakes, where nardus groweth, where the small shelfish do feed of nardus, and thereupon the shells become to be of an excellent sweet smell, Dioscorides lib. 2. cap. 20. So Lyranus, Tostat. Pelargus. Some take it for clear gum, Genevens. But that is not so apt to be beaten and pounded. Vatablus calleth it ungulam cabellinam, or aromaticum, which he taketh for a certain spice, in color and smoothness, like unto a nail. But I prefer the third opinion, which is of the most received; that take it for a certain shell, about the bigness of the shell of the purple fish, Borrhaius.
3. Then followeth 〈 in non-Latin alphabet 〉 , chelbenah, which receiveth the same name in the Greek 〈 in non-Latin alphabet 〉 , and in Latin galbanum. Lyranus is deceived, who deriveth it of gala, which signifieth milk in the Greek tongue: whereas it cometh of cheleb, an Hebrew word, which signifieth fatness, or, chalab, milk, Oleaster. The first rather: it seemeth to be the juice or fatness distilling from some tree, Oleaster: not of strong and evil savor, as R. Solomon: for then it had been unfit to make a perfume of. Some think it the juice of an herb called fecula, like unto fennell, Tostat. Gloss. ordinar. But the notation of the word being derived of cheleb, fatness, showeth Oleasters opinion to be more probable. This galbanum hath very sovereign properties, it is good against the cough, the falling-sickness, bruises, the smoke thereof driveth away serpents, Lippoman.
4. The fourth is 〈 in non-Latin alphabet 〉 , lebonah, which retaineth the same name in the Greek, 〈 in non-Latin alphabet 〉 , as the Septuagint here translate: it is incense, frankincense. Some think it is called in Greek libanum, of the hill Libanus in Arabia, not of Libanus in Phenicia, where the tall Cedars grow, Gloss. interlinear. But it cometh of laban, the Hebrew word, which signifieth white, Oleaster. This frankincense cometh out of the tree, by cutting of the bark thereof, Dioscorid. lib. 1. cap. 83. it groweth in Arabia, much like unto the maple tree in quality: nascitur in Arabia ad aceris qualitatem. Unto this is added an epithet, zaccah, that is, pure, which the Latin Translater readeth, thus lucidissimum, the bright or clear incense, which is the best without any mixture, which is called thus masculinum, the male frankincense, which is like unto a light white round stone, Tostat.
QUEST. XXXIX. What is understood here by the word sammim, spices.
Vers. 34. THese spices with pure frankincense. 1. Some join the word sammim, spices, with galbanum, going before: reading thus, and sweet galbanum. So Jerome, Tostat. Lyranus, Lippom. Because they say, galbanum when it is old loseth his savor: but there is an Hebrew distinction over chelbemah, galbanum, which letteth, that it cannot be joined with the word following. 2. Some refer it to the spices spoken of before in the first composition of the ointment: but they were of a divers nature, they were of a liquid substance to make an ointment of; these of a dry quality, fit to be made into powder. 3. Tostatus taketh it for a certain composition of divers kinds of spices, as it is said, Genes. 37.25. that the Camels of the Ishmaelites were laden with aromata, spicerie: but beside, the word there used, necoth, is divers from sammim, the word here translated spices : these were no compounded confections here prescribed, but the simples, because everyone must be beaten by it self alone, as it followeth in the end of the verse. 4. Junius interpreteth it, nardi folia cum spicis, the leaves of nard with the spike: because, as Pliny writeth, it is the most excellent among sweet ointments, lib. 12. cap. 12. and not only the ear or cod of nard, but the very leaves also are of most fragrant smell: so the general name of spices, or spicery he would have given unto it, because of the excellency. But nard, or spikenard, is a liquid ointment, such as the woman poured upon the head of our Savior, Mark. 14.3. it was therefore fitter to make the liquid ointment before spoken of, than a dry perfume. 5. Wherefore Vatablus reading seemeth to be the best, who referreth it to the several sweet odors before mentioned, namely, stacte, galbanum, onych • , these spices with pure myrrh.
QUEST. XL. Of the composicion and manner of making this perfume.
Vers. 34. EVery one by it self alone. 1. The most read, of each like weight, so the Latin, Chaldee, Septuagint, Pagnin. But bad. which cometh of badad, signifieth alone, as it is said of the leprous person, Levite. 19.46. badad jesheb, he shall sit or dwell alone, Oleaster. The meaning then is, that these spices which make the perfume should be beaten and pounded by themselves alone, not tempered with oil, as the other were that went to the making of the ointment, Iun. Vatab. The quantity is not expressed, because he was to take of everyone alike (the Hebrews say of each 70. pound, but it is their conjecture only) and not in divers proportions, as the other spices were prescribed to be, whereof the ointment was compounded.
2. They must be made by the art of the Apochecary, the word is rokach, which was used before in the composition of the ointment: the Latin translateth, unguentarii, of the ointment maker, but not properly: for it was to be made rather by the perfumer, than maker of ointments: the word therefore is general, and signifieth a confectioner or compounder of such things, pigmentarii, Iun. Which is fitly translated an Apothecary, who deals as well with powders and perfumes, as with ointments and electuaries.
3. They must be mingled. The word is memulach, which properly signifieth salitum, salted, Junius ; that is, mingled, as salt is with those things which are salted. The perfume then must be salted, that is, tempered or powdered as salt, one kind with another, Oleaster.
4. They must be mingled together, and yet pure. The word tahor, pure, is taken three ways: 1. It signifieth that which is of a simple nature, without any composition at all: so God is said to be a pure spirit. 2. That is pure, which is not mixed with anything of another kind: as wine is said to be pure, when it is not mingled with water. 3. That is pure, which hath no impurity, corruption, or uncleanness in it, and in this sense, this perfume is said to be pure, that is, perfect and purified without any dross, Tostat. quaest. 15.
QUEST. XLI. The spiritual application of this incense.
THis holy perfume compounded of these four kinds of spices, stacte, onyche, galbanum, incense. 1. Gregory applieth to the four moral virtues: for there is no virtue, si mixta aliis virtutibus non est, if it be not mixed with other virtues. 2. Isidore by these four understandeth the four elements: by frankincense, the air; by stacte, the water; by galbanum, the earth; by onyche, the fire: which showeth that the incense of praise must be offered unto God, and his glory set forth in all his creatures. 3. But most properly this incense and perfume signifieth our prayers, as the Prophet David applieth it, Psal. 141. 2. And the odors are expounded to be the prayers of the Saints, Apoc. 8.3. 4. These odors must be beaten to powder, which signifieth the contrition of heart, Borrh. Oportet nos in minutias secare peccata ; We must divide our sins into small pieces, that is, confess them particularly unto God, Procop. 5. And as this perfume was only to be offered unto God, so our prayers must only be directed unto him, Osiander.
QUEST. XLII. How the Lord talked with Moses in the Mercy seat, whether in any visible shape.
Vers. 36. WHere I will meet with thee, &c. 1. That is, in the Ark of the Testimony before mentioned, not in the Altar of incense, because as Lyranus saith, the voice of the Lord was heard from the Mercy seat thither; for neither did it belong unto Moses, but unto Aaron, to offer incense, and the Lord used to speak unto Moses, not from the Altar of incense, but from the Mercy seat, Numb. 7.89. Tostat. quaest. 16. 2. But though in this he correcteth Lyranus upon good ground, yet he himself is more grossly deceived, that Moses, who was privileged at all times to go into the most holy place, videbat effigiem, qu • apparebat in propitiatorio, &c. he saw a certain shape, which appeared in the Mercy seat, which was an Angel in a bodily appearance. And for this cause, he saith, the high Priest when he went into the most holy place, was with a cloud of incense to cover the Mercy seat, Levite. 16.13. that the Angel in that visible shape might not be seen, Tostat. qu. 17. Contra. 1. God could frame a voice from the Mercy seat, without any such visible apparition: therefore it is superfluous to imagine any such. 2. Neither is it more like, that Moses saw any image in the most holy place, than he did in mount Horeb, Deut. 4.15. 3. The cloud of incense was to cover the Mercy sea • , not to that end, but for reverence of the place, that the high Priest should not gaze upon God's seat.
4. Places of Doctrine.
1. Doct. That it is lawful to number the people upon just occasion.
Vers. 12. WHen thou takest the sum of the children of Israel, &c. It is not then unlawful for Princes to take the numbers of their people, either to make choice of such as are fit for war, or for the imposition of moderate and necessary taxes and subsidies: As here this people are numbered to levy a certain sum toward the maintenance of the Tabernacle. Servius Bullus is noted to have been the first that brought in this order of summing and mustering the people in the Roman Commonwealth: which as a politic device may safely be retained now of Christian Magistrates▪ so that they do it not with ostentation, as rejoicing in the numbers of the people, and as it were placing their confidence therein: which was David's fault, when he caused Joab to number the people, 2 Sam. 24. Simler. But Kings, when they see their people to multiply and increase, may thereby be stirred up to give the praise unto God; as the Wiseman saith, In the multitude of the people is the honor of a King: and for want of people cometh the destruction of the Prince, Prov. 14.28.
2. Doct. God is no accepter of persons.
Vers. 15. THe rich shall not pass, and the poor shall not diminish from half a sicle. This showeth that God is no accepter of persons: that the poor as well as the rich do belong unto him: therefore God would have the poor to pay as much as the rich, lest they might have thought themselves to be less dear in God's sight. So the Apostle saith, There is neither Jew, nor Grecian, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus, Galath. 3.28. Marbach.
3. Doct. The Ministers of the word are to be competently maintained.
Vers. 16. ANd put it to the use of the Tabernacle. Here the common charge of the Tabernacle, and the things thereunto belonging lieth upon the contribution of the people: which showeth how ready and careful all sorts of men ought to be in maintenance of the Lord's house: for he that is borne to inherit heaven, must think himself borne to maintain • he means that lead us unto heaven. Men are careful to maintain their laboring beasts, which work for their corporal food: as the Apostle to this purpose allegeth that text out of the Law: Thou shalt not muzzle the mouth of the ox, that treadeth out the corn, 1 Cor. 9.9. much more should the Ministers of God's word be maintained, which labor for the food of our souls. To this purpose B. Babingt.
5. Places of controversy.
1. Controv. Against the invocation of Saints.
Vers. 8. THe perfume shall be perpetually before the Lord, &c. As this perfume was only to be censed to the Lord, which signifieth the prayers of the Saints: so God only through Christ must be invocated; this honor must not be given unto any other, Simler. for God only must be believed upon: as our blessed Savior saith, Ye believe in God, believe also in me, John. 14.1. And men cannot call on him, in whom they have not believed, Rom. 10.14.
2. Controv. Against superstitious censing of Churches.
NOw seeing that this perfume and incense was a type of the spiritual sacrifices and prayers of the faithful, Psal. 141.2. Apocal. 8.3. which types and figures are now ceased: the superstition here of the Romanists and Grecians is discovered, that use censers and censing still in their Churches: not as a civil thing for reverence and decency, but as a part of their religious service: which seeing it is now abrogate with other shadows, the body being come, Coloss. 2.17. I say with Gallasius, Caret testimoni • verbi, & merum hominis commentum est ; It wanteth the testimony of the word, and is a mere device of man.
3. Controv. Of the superstitious use of washing the hands among the Romanists.
Vers. 21. SO they shall wash their hands, &c. The Romanists have the like use, who when they address themselves to consecrate the host, and to approach unto the Altar, do wash their fingers, muttering these words of the Prophet David, Psal. 26.6. I will wash mine hands in innocence, O Lord, and compass thine Altar. The like fashion was retained among the Gentiles, among whom it was counted an impious thing 〈 in non-Latin alphabet 〉 , with unwashen hands to handle holy things. But this outward ceremony did not make the idolatrous service of the Heathen acceptable: so neither is the superstitious worship of the Romanists thereby justified: who while they wash their hands, coenam Christi profanant, &c. do profane Christ's supper, and take away the fruitful application and efficacy of his death, by instituting a new sacrifice, Gallas. And as Pilate washed his hands, yet delivered Christ over to be crucified: so they wash their hands, and yet do crucify Christ daily in the Mass, in offering him up still in sacrifice.
4. Controv. Against the superstitious Chrism of the Romanists.
Vers. 29. ANd thou shalt make of it the oil of holy ointment, &c. This holy ointment was a type and figure of the spiritual ointment, the graces and gifts of God's spirit, which should be shed upon the faithful: the Romanists then in consecrating Chrism mixed with balm to anoint their Bishops and Priests, se veteris legis sacerdotes, non ministr • s Christi profitentur, do profess themselves to be Priests of the Law, nor Ministers of the Gospel, Gallas. And after this manner do they consecrate their Chrism: first the mitred Bishop muttereth certain charms and enchanted words over the Chrism, and then bloweth upon it: and after him come in their order twelve Priests standing by, who likewise breath over the Chrism: then the Bishop useth certain exorcisms with prayers, wherein he maketh mention of Moses, Aaron, David, the Prophets, Martyrs, praying that this Chrism may have power to confer the like gifts, as they had. Then he putteth to a little balm, and at the last boweth himself to the Chrism, with these words: Ave sanctum Chrisma; All hail holy Chrism. The like do all the Priests in their order: and so they make an Idol of their Chrism, ex Gallasio. But thus to consecrate their Chrism, they never learned of Christ, nor his Apostles. Saint John showeth what is the ointment, and anointing of Christians: Ye have an ointment from him, which is holy, 1 Epist. 2.20. And verse. 27. The ointment or Chrism, which ye received of him, dwelleth in you, &c. and the same Chrism or ointment teacheth you all things, &c. We have received no other ointment or Chrism of Christ, but the graces of the Spirit, which are bestowed upon the faithful.
6. Moral Observations.
1. Observ. To come to the Sacraments with prepared affections.
Vers. 19. AAron and his sons shall wash their hands and feet thereat, when they go unto the Altar. This washing of the hands and feet, teacheth men, ut cautiore cura actus suos & cogitatus discutiant, &c. that they should carefully examine, and purge their acts and thoughts, and so come to be made partakers of the holy Sacraments: remembering what Saint Paul saith, 1 Cor. 11.29. He that eateth and drinketh unworthily, eateth and drinketh his own damnation, Beda. This washing of the hands and feet therefore showeth, with what preparation and diligent examination we should come into God's presence. Augustine saith well: Si macula in vest aut corpore apparet, non audes intrare, si vero sordida men's & conscientia, nihil times, &c. If there be a spot in thy body, or raiment, thou darest not go in, but if thy mind and conscience be filthy and unclean, thou fearest nothing, &c. Thus the Preacher admonisheth, Take heed unto thy feet, when thou enterest into the house of God, Eccles. 4.17. By the feet he understandeth the affections, wherewith the soul is carried, as the body with feet.
2. Observ. Against the contempt of the Ministry.
Vers. 32. YE shall not make any composition like unto it. Which therefore is commanded, that holy things be not profaned: Neve Ecclesiasticum Ministerium ludibrio & contemptui hominum exponatur: And that the Ecclesiastical Ministry be not exposed to the scorn and contempt of men, Lippoman. As it is in the Psalm. 105.15. Touch not mine anointed, and do my Prophets no harm. Which showeth their great profaneness, who both speak and think basely of the Ministers of the Gospel, and despise the vocation of the Ministry, and hold it as a base thing; wherein men do bewray their profane and unbelieving heart, who can have no great hope of salvation, despising the means whereby they should be brought thither.
3. Observ. Against flattery: in giving divine titles unto men.
Vers. 37. YOu shall not make any composition like this perfume. Precibus & landibus Divinis non debemus uti in adulationibus humanis ; We must not use the praises of God in human flatterings, Gloss. ordinar. As the people that gave applause unto Herod, saying, it was the voice of God, and not of man, Act. 12. Basil also giveth this note, Quicun{que} been agit, Deo non sibi adscribat ; He that doth well, let him ascribe it unto God, and not to himself. And so accordingly I yield unto thy divine Majesty, most gracious God and heavenly Father, all bounden thanks through our blessed Lord Christ Jesus, that it hath pleased thy divine goodness thus far to strengthen and assist me thy unworthy servant, and weak instrument, in this work, trusting to the same gracious help for the finishing and accomplishing of the same to thy glory, Amen.
THE SECOND BOOKE OF THE SECOND PART OR TOME OF THIS COMMENTARIE UPON EXODVS:
Wherein is shown the practice and execution of the Laws and Ordinances before prescribed;
Which consisteth of the Israelites disobedience to the Moral law, in their apostasy, and falling away to idolatry: and their obedience afterward upon their reconciliation to the Ceremonials,
In the willing offerings of the people toward the Tabernacle▪ the diligence of the workmen in making it; the faithfulness of Moses, in the approbation of their work, and the erection of the Tabernacle.
LONDON, Printed by the Assigns of THOMAS MAN, PAUL MAN, and IONAH MAN. 1633.
REVERENDO IN CHRISTO PATRI AC DOMINO D. THOMAE DIVINA PROvidentia Episcopo Londinensi, Diocesano suo, salutem in Christo sempiternam.
A Nni jam sexdecim (Reverendissime Praesul) ex eo tempore effluxerunt, cum Synopsis mea, quae tum primo in lucem prodiit, tuae censurae & judicio à Reverendissimo Archiepiscopo Caniuariensi commissa, & commendata fuerit. Vt primae illae lucubrationes meae te facilem Censorem in venerunt; sic posteriores istae, te, ut spero, aequum judicem reperturae sunt. Cum Ambrosio hoc libere profiteor; Malo tuo corrigatur judicio, siquid movet, quàm laudari à te, quod ab aliis reprehendatur: non est longi subsellii ista judicatio, facile est tibi de nostris judicare.
Dicam jam paucis, quid àme in hoc opere praestitum sit. In tribus maxim me compendio, & commodo suo consuluisse, & prospexisse lector inveniet: Primo dum varias authorum sententias de gravissimis quaestionibus interse comparo, & simul uno intuitu oculis subjicio; labori suo in posterum hac ex parte parcet, qui hosce nostros commentarios legere dignetur. Deinde, cum authors illi varii, unde haec nostra desumpta sunt, vix possint pretio 50. librarum comparari, & rationem me sumptuum habuisse judicabit lector humanus, cùm centesima parte venalis sit hic liber. Tertio, cùm collatis inter se discrepantibus plurimorum sententiis, illam calculo meo passim comprobaverim, quae ad veritatem proxime accedat, & hîc adjutum se sentiet, & judicium confirmatum (qui huc animum applicet) altero jam praecunte, & viam monstrante. Atque haec feci, ut Augustinus Hieronymo, in eorum gratiam, • uibus aut non vacat propter alia negocia, aut non valent propter alienam linguam tam multa legere, & cognoscere. Video tamen, qualescunque mei conatus fuerint, illos omnibus non comprobari. Alii scriptis nomen meum lacerant, alii verbis in libros meos invehuntur, &, quod dudum expertus sum, studiis & conatibus. Alii se mihi minime favere prodiderunt, tanquam nimiam meam (ut credo) incusantes diligentiam. Sedista me non movent: utcunque mihi iniqua mensura metiantur homines, obliti illius praecepti, non sit in te mensura major, nec mensura minor; quod fit, ut commode quidam interpretor, quando aut plus donatur rebus, quam merita deposcunt, vel subtrahitur rebus, quod debetur. Aequissimum retributorem Servatorem meum Optim. Maxim. expecto, qui Apostolos suos, fidelesque omnes servos, istis verbis erigit, & consolatur: Gaudete, &c. quià multa est merces vestra in coelis. Ista, inquam, mihi parum molesta sunt, ne{que} ab incepto itinere revocabunt. Ad scribendum fateor me primo impulit juve • ilis fervor, scribentem aluit proficiendi spes, nunc scribendo proficienti aliorum proponitur & quaeritur commodum. Militem pugnantem mori, Episcopum orantem gloriosum est: & si optionem mihi dare dignetur misericors Deus, inscripturas me commentantem, & scribentem, diem meum extremum obire, mihi in votis est. Denique cum Apostolo laetus pronuncio: Nullius rei rationem habeo, neque vita mea mihi chara est, ut peragam cursum meum cum gaudio, & ministerium quod accepi à Domino Jesus.
Tibi vero sat scio (humanissime Domine) ministrorum studia grata sunt, & accepta: & tam in scriptores, quàm concionatores, qui gregi pascendo operam dant, te clementem & mitem fore speramus, qui ipse in hoc genere exercitatus es. Isto modo non oculi solum nostri, sed animi in te erecti erunt, & re ipsa experieris, quod olim scripsit Hieronymus ad Theophilum: Tu offers osculum, illi colla submittunt, exhibes militem, ducem impetras, quasi unus in pluribus es, ut sis unus expluribus. Sic locus ill sublimis, quem possides, non tam tibi dignitati erit, quam tu illi ornamento: ut been Ambrosius; Dignum est, ut dignitas sacerdotalis primo noscatur à nobis, deinde servetur. Et recte iterum Hieronymus: Minus est tenere sacerdotium, quàm mereri.
Sed vereor ne tuae reverentiae gravioribus negotiis occupatae, si isto modo pergerem, molestiam facesserem; sic tibi felicem rerum omnium & prosperum successum precatus in Domino, desino, importunae meae rusticitatis veniam petans; & sic lineolis bisce exitum dabit Hieronymi sententiola: Haec ad brevem lucubrationem celerisermone dictavi, &c. quod idcirco dixi ut qui non ignoscat ingenio, vel ignoscat tempori. Dat. Barleae summo mane 5. Calend. Maii.
Tuae reverentiae observantissimus, Andreas Willet.
CHAP. XXXI.
1. The Method and Argument.
T His second book showeth the execution of the Laws prescribed unto the people, in the former book of this second part, or tome: which execution consisteth in the declaration of the people's disobedience to the Moral law, and their falling from God by their idolatry, with their •• conciliation, to chap. 35. And of their obedience to the ceremonial prescriptions, touching the erecting of the Tabernacle, with the parts, ornaments, and services thereof, in the six last chapters.
In the former of these is set forth the sin of the people, chap. 32. then their reconciliation, chap. 33. and afterward the renewing of the covenant, and the restoring of the Law written in the tables of stone, chap. 34.
In the second is declared: 1. The readiness of the people in offering their gifts toward the making of the Tabernacle, chap. 35, 36. 2. The diligence of the work-men in framing all things according to the pattern, chap. 36, 37, 38, 39. 3. Moses approving of the work, chap. 39. verse. 33. and the erecting and setting up of the Tabernacle, chap. 40.
But first of all, the Lord giveth certain caveats and provisions to be observed, before they should settle themselves toward this work in building the Tabernacle, and they are two, which are contained in this chapter: the first, concerning the work-men and instruments, by whom this work should be undertaken, to verse. 12. the second, of the time, that during this business, the Sabbath notwithstanding should be kept, to verse. 18.
First, concerning the work-men, three things are declared: 1. Their vocation and calling, who they were, whom the Lord had called and appointed, Bezaleel, verse. 2. and Aholiab. verse. 6. 2. Their gifts, whereby they are made able and fit for this work, are rehearsed, verse. 3, 4, 5. 3. Their work is appointed, which is either of the Tabernacle it self, verse. 7. or of the things which belonged to the Tabernacle, verse. 8, 9. or of the instruments necessary for the service thereof: the Priests apparel, anointing oil, and perfume, verse 10, 11.
Secondly, they are charged to keep the Sabbath, verse. 13. which charge is renewed, verse. 16. enforced by three reasons: 1. From the end; it is a sign between the Lord and them, verse. 13. 2. From the punishment of death threatened to the transgressors, verse. 14, 15. 3. From God's example, that rested on the seventh day, verse. 17.
Then followeth the ratification of all this, the delivering of the tables unto Moses, whereby all before delivered unto Moses, is warranted, confirmed, and as it were sealed.
2. The divers readings.
Vers. 7. The Tent of the meeting together. I.V. better than, the Tabernacle of the meeting together. A. or, the Tabernacle of the Congregation. B.G.P. or the Tabernacle of the Covenant. L.C. or, the Tabernacle of the Testimony. S. the words are 〈 in non-Latin alphabet 〉 , • hell moghed, the Tent of meeting together.
Vers. 10. The garments of the ministration, and the holy garments for Aaron. G.B.I.C.A.P. not, the ministering garments of Aaron. L.S. for here the word 〈 in non-Latin alphabet 〉 , bigdhe, twice repeated, is omitted, or, the vestments wherein the things remaining are wrapped up, V. for here, wrapped up. is added: the word 〈 in non-Latin alphabet 〉 , sharad, signifieth to remain, but shered, is a ministry, or service. See afterward, qu. 9.
3. The questions discussed.
QUEST. I. How the Lord is said to call Bezaleel by name.
Vers. 2. BEhold I have called by name, Bezaleel. 1. After that the Lord had made an end of showing unto Moses all things belonging to the Tabernacle, which he would have made, lest Moses might have been troubled how to find workmen, to undertake such a curious and cunning work, the Lord preventeth this doubt of Moses, and telleth him that he had provided such as should take it in hand, Tostat. qu. 1. 2. And he saith, he had called by name, that is, had specially appointed him to that business: for so this phrase is used when the Lord showeth his special care toward one▪ either in ordaining him as an instrument of some great work, as the Lord saith of Cyrus, that he had called him by name, Isai. 45.4. or it is an argument of God's great love toward such as he calleth by name: as chap. 33.17. the Lord saith to Moses, I know thee by name, and of Israel, Isai. 43.1. Fear not, I have redeemed thee, and called thee by name, Pelarg. Simler. 3. This showeth also, that whereas the Lord had appointed divers workmen beside: for all the work could not go thorough one man's hand, or two: yet he had named Bezaleel, to be chief, and the directer of others, Tostat. qu. 1.
QUEST. II. Whether Caleb the son of Iephunneh were grandfather to this Bezaleel.
Vers. 2. THe son of Vri, the son of Chur. Which Chur, or Hur, was the son of Caleb, for Caleb of Ephrath begat Chur, Chur begat Vri, and Vri begat Bezaleel, 1 Chron. 2.21, 22. But hereupon ariseth a great question, seeing Caleb was but forty year old, when he was sent by Moses to search out the land, Josh. 14.7. which was the next year after this, in the second year of their coming out of Egypt, Numb. 13. how Caleb being but forty years old, could be great grandfather unto Bezaleel.
1. Hugo de S. Victor. saith it is, insolubilis quaestio, a question not to be dissolved: for by this reckoning Bezaleel could not be above two year old; which was impossible, that a child so young should be fit for this work. And so he leaveth this doubt without further answer. 2. R. Solomon would give some satisfaction: but instead of avoiding one inconvenience, he falleth into many: he saith that Caleb at eight years old married his first wife Azuba, and she died in the first year: the next, which was his ninth, he married Ephrath, his second wife, which was otherwise called Marie, the sister of Moses: and of her he begat Chur in his tenth year: Chur in the end of his tenth year, which was the 21. of Caleb, begat Vri: Vri in his ninth year, which was the 30. of Caleb, begat Bezaleel, and Bezaleel in his tenth year, which was the 40. of Caleb's age, began to frame the Sanctuary.
Contra. But here many unlikely things are affirmed: 1. That Caleb should take a wife at eight years old. 2. That he at nine should have to wife Miriam, that was very near ninety years old; for she was elder than Moses, who was now 81. years old, or thereabout: for she was of some discretion when Moses was but a child, as appeareth by her answer to Pharaohs daughter, Exod. 2. she might be then some ten or twelve years old. 3. It is as unlikely that Chur and Vri should have children at the age of ten years. 4. And as improbable it is, that Bezaleel at ten years should be a principal workman in the Sanctuary.
2. Lyranus also is deceived: who saith, that those there mentioned, 1 Chron. 2.21, 22. Chur, Vri, Bezaleel, were not the same with these, yet of the same name, and of the same tribe. But, as Tostatus reasoneth, it is not like that three in one line, the son, father, and grandfather, should be of the same name, with three other following one another in the same line and kindred, as son, father, and grandfather, and yet not be the same men: Non credo in tota scriptura repetiri ; I think (saith he) the like cannot be found in all the Scripture.
3. Tostatus therefore is of opinion, that there were two Caleb's, and that this Caleb the son of Iephunneh could not be the grandfather, but the other, which was the son of Ezram: which he proveth by these two arguments: 1. Because these two Caleb's came of divers fathers, the one was the son of Ezron, 1 Chron. 2.18. the other the son of Iephunneh, 1 Chron. 4.15. wherein Vatablus in his annotation there taketh to be Ezron: but therein is deceived, and must needs so holding fall into the same inconvenience, that Caleb at 40. years was a great grandfather. 2. Because Caleb the son of Ezrom, if he had been now living could not have been less than 167. year old, as it may be thus gathered: Let it be granted that Pharez begat Ezrom at 25. Ezrom begat Caleb at 25. which make 50. years: and the time of the Israelites being in Egypt was 215. from that take 50. years, when Caleb was borne, and there remaineth 165. and two years more were run, when Caleb was sent to spy out the land: so if it were that Caleb, he should be then 167. year old, whereas he himself saith he was but forty, Tostat.
4. But Tostatus, as he ghesseth right, that there were more than one Caleb, and that Caleb the son of Iephunneh could not be the great grandfather to this Bezaleel: so yet herein he is deceived; in making but two Caleb's in all; Caleb dupliciter invenitur, Caleb is found to be double, that is, two of that name: whereas it is evident there were three: one was Caleb, called also Chelubai, the son of Ezron, 1 Chron. 2.9.18. the second Caleb was the son of Chur or Hur, the son of the first Caleb, 1 Chron. 1.50. And the third Caleb was the son of Iephunneh, 1 Chron. 4.15. Iun. ibid. The first of these three was the great grandfather unto this Bezaleel.
5. But it will be objected, against this answer, that the first Caleb called also Chelubai, had a daughter called Achsah, 1 Chron. 2.49. And this Achsah was daughter to the younger Caleb the son of Iephunneh, which was married to Othniel, Iud. 1.13. Whereunto the answer is this, that the first or elder Caleb might have a daughter called Achsah, and the younger Caleb also might call his daughter after the same name, Iun. annot. 1 Chron. 2.49. for upon the reasons before alleged, it can by no means be admitted, that Caleb of Iephunneh should be the father of this Chur or Hur, and so great grandfather to Bezaleel.
QUEST. III. Whether this Hur were the same before mentioned, chap. 24.14. supposed to be Moses brother in law.
Vers. 2. THe son of Vri the son of Chur. 1. This Chur or Hur is held by the most to have been the same Hur mentioned chap. 17. which helped to stay Moses hands, whom they affirm to have married Miriam or Mary Moses and Aaron's sister; So Josephus, Lyranus, Simlerus. But Tostatus taketh exception hereunto, because this Hur could not be less than 140. year old, or thereabout; which was too great an age for any to live in those days: and therefore he thinketh it was not the same Hur, whom Moses left with Aaron, to be Judges among the people in his absence, while he returned. And thus they would collect the years of the age of Hur: Pharez might beget Ezrom at 25. Ezrom, Caleb at 25. Caleb, Chur at 25. which make years 75: this sum being taken from 215. the time of Israel's sojourning in Egypt, there will remain 140. But Tostatus buildeth upon uncertain suppositions: for these might as well beget at forty or fifty years, as at 25. For it is directly expressed of Hezron, that he had a child at 60. years, after he had married his third wife, 1 Chron. 2.21. And he had Caleb by his second wife Ephoach: he had another wife, Azubah before, 1 Chron. 2.19. he may therefore be supposed to have begotten Caleb. at 60. years or thereabout, and Caleb likewise his son at the same years or more: we may allow unto them both 120. years, that they at 60. had those children: so that Hur should not be in this account above 95 year old. And it is not necessary to suppose him to be so old; seeing he is in the same degree from Ezrom, of the tribe of Judah, that came down with his father into Egypt; which Moses was in, from Kohath of Levi, that likewise descended into Egypt with his father, Gen. 46.11. for Ezron begat Caleb, and Caleb Hur: so Kohath begat Amram, and Amram Moses. Hur was in the third generation or degree from Ezron, and so was Moses from Kohath: and the Hebrews hold, that Amram begat Moses at 77. years. By this comparing of these two lines, it is not necessary to make Hur much elder than Moses. Therefore whether he were the same Hur or not, Tostatus reason enforceth not the contrary, but that in respect of his age, this Hur might be the same before mentioned.
QUEST. IIII. Of the age of Bezaleel.
2. FUrther, Tostatus according to the same computation maketh Bezaleel to be elder than Moses 91. or 92. years old. But it is not like, that the Lord would have chosen so aged a man to work with his hands, in the work of the Tabernacle: for he as well wrought himself, as taught, and gave direction to others, as is here expressed verse. 4. especially seeing the Levites were at fifty years discharged from the service of the Tabernacle. Then supposing his grandfather Hur to have been now 90. year old, or thereabout, his grandchild Bezaleel might be thirty or forty years old: which was a fit age both for ripeness of understanding, and for agility and strength in working. Both these supputations then of Tostatus are but weakly grounded, concerning the age of Hur and Bazaleel.
QUEST. V. Of the difference between the gifts of wisdom, understanding and knowledge.
Vers. 3. I Have filled with the Spirit of God, in wisdom, and understanding, and in knowledge. 1. Some by these three do understand the same thing, and think that nothing else is here expressed, but the same thing in divers words, that God had endued them with singular skill and dexterity to make the works of the Tabernacle: Ex. Tostat. qu. 2. But it is not like that so many words are set down without special use and signification: the rehearsal of the same thing in divers words without some difference, would have seemed superfluous. 2. Augustine's opinion is, hoc significativ • dictum esse, that these things are spoken in another signification: that these three, the spirit of wisdom, understanding, and knowledge, must be referred to those things which are hereby signified. But the text itself showeth, that this wisdom, understanding and knowledge are referred to the skill of working in all manner of works for the Tabernacle: as verse. 4. to find out curious works, to work in gold, in silver, and in brass, &c. 3. R Solomon thus distinguisheth them; he taketh wisdom, for that cunning which is infused of God; understanding, for that skill, which a man findeth out of himself; and knowledge, for that, which he learneth by the instruction and teaching of another. But seeing the Spirit of God was their teacher, it is not like that they learned of any other. And they taught others, chap. 35.34. they were not taught of others.
4. Tostatus thus doth interpret them: By wisdom he understandeth the habit of skill infused of God; by understanding, their natural subtlety of wit; by knowledge, the cunning which they had learned by instruction and experience. And of the habits infused, some were totally and wholly given them, some were augmented and increased only. And all these three are wrought by God's Spirit, though not in the same degree and manner: the wisdom, which is the infused skill, was only wrought by God: the natural aptness of wit was given them by God, but yet by natural means, nothing at all by their own industry: the knowledge obtained by instruction was also the gift of God, but by their own labor and diligence.
Contra. But this may be misliked in Tostatus interpretation, that he thinketh they had the knowledge of Arts gotten by experience: for whence should they have this experience? in Egypt they were only occupied in servile works, in working in clay, and making of brick: therefore it is not like, that these were aforehand practiced in any such curious Arts, Simler.
5. Oleaster therefore maketh this difference between these three: by 〈 in non-Latin alphabet 〉 chocmah, wisdom, or cunning, he understandeth the internal conceit and knowledge, out of the which one proceedeth to work prudently: by 〈 in non-Latin alphabet 〉 tebunah, discretion, to apply and direct that inward apprehension, and by daghath an experimental knowledge: to know, saith he, is▪ sensu, vel intellectu experiri, to take trial 〈1 page duplicate〉 〈1 page duplicate〉 by sense or understanding, as Lot saith, he had two daughters, which knew no man, , that is, had no expe ••••• tall knowledge. But what experience could these have of working in all manner of metal and wood, and needle work, there being no such occasion of trial given them before?
6. Thus then are these three gifts better distinguished: That whereas these workmen are said to have done three things: to find out or invent curious works themselves, verse. 4. and to teach others, chap. 35.34. and to work also with their hands, verse. 5. to work in all manner of workmanship ; these three gifts may be applied thus to these three faculties: they had wisdom given them to conceive and apprehend how to work themselves, which is called the finding out or excogitating of work: their understanding served to show, and teach others: therefore the other workmen are said only to be wise hearted, verse. 6. because they were taught, and teached not: and their knowledge guided their hand to be appliable to express that in their working, which they conceived in their understanding. These three may be reduced also to these two faculties: 〈 in non-Latin alphabet 〉 , the gift, power, or skill, and 〈 in non-Latin alphabet 〉 , the practice, Simler: the skill was either in their own apprehension, or in the instruction of others: their practice was in the agility of their hands, and expedition of the work.
QUEST. VI. Whether all the kinds of works are rehearsed here, which were necessary for the Tabernacle.
Vers. 5. ANd in the art to set stones, &c. 1. The Latin translater addeth, to work, marmore, in marble: which is not in the Hebrew, but only in working of stones. But we do not read, that any marble was used in the Tabernacle. Tostatus saith, though no marble went to the making of the Tabernacle, yet they might have skill to work therein: because it belongeth to perfect workmen to have skill to do some things, which they have no need to do, quest. 7. Contra. This wisdom and understanding was given them, To work in all manner of workmanship, and to make all which the Lord commanded, verse. 6. Therefore seeing they were not commanded to do anything with marble, that belonged not to their skill. 2. But Tostatus addeth further, that some works are expressed, which they did not, as, in diversitate lignorum, to work in divers kinds of wood, whereas they wrought only in Shittim wood; and some kinds of work are omitted, which they did, as in curious weaving, and embroydering. Contra. The Latin Interpreter here doth not translate right: the words are bacharosheth ghetz, in the workmanship of wood, or timber : the text speaketh not of diversity of wood: and yet they being able to cut and carve in one kind of wood, had skill to do it in another. 3. Indeed some of their works are here omitted, which the Septuagint supplieth here, To work in blew silk, purple scarlet, fine twined linen: but none of this is found here in the original; yet chap. 35.35. mention is made of all these, whence a supply may be made here, Simler. 4. It is not to be imagined, that all these works went only thorough the hands of Bezaleel, and Aholiab, who is joined with Bezaleel: but that there were many workmen beside, which were taught and instructed by them, chap. 35.34. 5. There were two chief and principal workmen, Bezaleel and Aholiab, that were directers to the rest, and taught them to work, chap. 35, 34. And of these two it seemeth, that Bezaleel was the most excellent workman, whose gifts and faculties are first of all described by themselves.
QUEST. VII. Whether the wise in heart, received a new gift, or increase rather of the old.
Vers. 6. IN the hearts of those which are wise hearted, have I put wisdom, &c. 1. The opinion of the most is, that God in these increased only those gifts which they had before, as their natural parts, and their skill in arts, which they had learned: and gave them a further degree of wisdom and knowledge in those kind of works, as he had done to Bezaleel and Aholiab. Genevens. Tostat. qu. 7. Osiander. But it is rather to be thought, that God altogether furnished them for this work: that as the Apostles were taken from among the unlearned sort, to build the spiritual Church of Christ; so these were altogether unfit of themselves to have enterprised this business, if the Lord had not endued them with the Spirit of wisdom, lest they might have ascribed part of the work to themselves. And further, whereas they are said to be filled with the Spirit of wisdom, chap. 35.31. this phrase insinuateth, that this gift of skill was inspired, it was not then in them before in part; for then they should not have been filled with the Spirit of wisdom, but received part only.
2. Oleaster maketh this difference, Deum implesse duos praecipuos artifices, sapientia scilicet nova, &c. That God had filled the two principal workmen with new wisdom: and anxisse eam eis, qui eam ante habuerunt, &c. And that he increased the same to those, which had it before. But by this means, the inferior artificers should have had more helps than the other, both natural and supernatural, whereas the other had only supernatural.
3. Simlerus giveth this interpretation, In the hearts of all that are wise hearted, have I put wisdom to make, that God bestowed two things upon them: artem à me hahent & in hunc finem, &c. they have both the skill and art from me, and to this end, to make, &c. so they were wise hearted, but they were wise of God's making. But that this phrase, to be wise in heart, showeth not any special and extraordinary gift of art infused unto them, is evident, chap. 35, 25. where the women, that did spin with their hands, are said to be wise hearted.
4. Therefore, Junius giveth a better interpretation, calling these wise in heart, industrious : now two things are required to make one industrious and so wise in heart, one is willingness, and the other is aptness, and agility to any work: as both these are touched, chap. 35.21. Everyone whose heart made him willing: and verse. 25. The women that were wise hearted spun with their hands. So God gave unto them first a willing heart, and they which had any aptness to do artificial works, were then endued with an extraordinary gift of wisdom, to do the works of the Tabernacle: they received special grace to know how to work according to the pattern given them, and willingness 〈◊〉 to exercise their gifts to God's glory, in setting forward the work of the Tabernacle. So M. Calvin, He had given them aptness, and insight: Vt eorum dexteritas semen quoddam esset, That their dexteriti • should be but a certain seed.
QUEST. VIII. Why Moses was not made fit to do the work of the Tabernacle.
NOw if it be inquired, why Moses received not this gift of wisdom, seeing he might best have known how to frame those things, having seen the fashion of them in the mount: it may be thus answered, that although it had been no hard thing with God, to have given Moses wisdom to do such things; yet for these reasons the Lord saw it was not fit: 1. Because Moses was to oversee and direct every man's work, and to approve and allow of it being done: and therefore it was not meet, that he should have been a laborer with them himself. 2. And beside, Moses was to attend the public government, to speak unto the people, and to judge their causes; therefore he could not, being letted by public affairs, have been spared for those works. And as it pleased God to direct his father in law, to give him counsel to appoint under-officers and governors, and not to undertake the whole burden of government himself: so it was requisite, that the finishing of this work should be transmitted over to other, and the chief direction and oversight only to belong to Moses, Tostat. qu. 8.
QUEST. IX. Of the garments of ministration, what they were.
Vers. 10. ALso the garments for Ministration, and the holy garments for Aaron the Priest, and the garments for his sons, &c. 1. Some do understand by the garments of Ministration, the holy garments for Aaron, as Tostatus following therein the Latin Translater and the Septuagint▪ who read only, the holy garments for the Ministry of Aaron, &c. Whereas there are three distinct garments spoken of, bigd • e haserad, garments of Ministration, and bigdee hakedesh, holy garments for Aaron. 2. Oleaster understandeth, vestes inferiores seu communes, the inferior or common Priests garments which remained, exutic pontificalibus, the pontifical vestures or raiment being put off, &c. for so the word sarad, signifieth to remain, to be left. But this cannot be so: for in the third place the common garments for Aaron's sons are mentioned also. 3. Junius thinketh that the curtains and veils of the Tabernacle are hereby signified, as also those coverings wherein the Ark, Altar, Table, with other things were folded up, when the Tabernacle was removed. But the curtains and veils are not here meant, for they were made of four colors, blew silk, purple, scarlet, fine twined linen, chap. 26.1. these garments of Ministration were made only of three, blew silk, purple and scarlet, chap. 39.1. • . Therefore the latter kind is only here understood: namely, those coverings, wherewith those holy things before spoken of were covered, Vatabl. Borrh. Simler. For such clothes they had to wrap them in, Numb. 4.6, 7. The curtains and veils of the Tabernacle are before understood, verse. 7. under the name of the Tabernacle, which is taken either generally for the coverings, boards and pillars, whereof the Tabernacle consisted: and so it is called • hell, or more specially for the curtains only, which is properly called miscan, chap. 26.1. It is taken in the general sense here, Tostat. qu. 7. As likewise, chap. 31.26. where it is said, thou shalt anoint the Tabernacle.
QUEST. X. The spiritual signification of the furnishing of Bezaleel, and Aholiab with gifts,
BY the furnishing of Bezaleel, and Aholiab with excellent gifts, for the work of the material Tabernacle. 1. Strabus understandeth here the mystery of the Trinity: Aholiab (which he saith) signifieth my protection, betokeneth the Father: Bezaleel (interpreted in the shadow of God ) the holy Ghost: and the word or commandment to make the Tabernacle, the Son of God. But this application is curious, and dangerous, to prefigure the blessed and immortal Trinity, by sinful and mortal men. 2. Yet Bezaleel of Judah doth most properly prefigure the Messiah of the tribe of Judah, upon whom the Spirit of God was, the Spirit of wisdom, the Spirit of understanding, &c. and of knowledge, Isai. 11.2. who should be the spiritual builder of the Church, Borrh. Marbach. 3. And by the inferior workmen, the Apostles are signified, the Evangelists, Pastors and Ministers; who as inferior workmen under the chief builder Christ Jesus, do edify the Church. So Saint Paul saith, 1 Cor. 3.10. As a skillful master builder I have laid the foundation. Again, as here Bezaleel and Aholiab, and many other were filled with the Spirit of wisdom, for the work of the outward Tabernacle: so the Apostle saith▪ Ephes. 4.11. He gave some to be Apostles, some Prophets, and some Evangelists, and some Pastors and Teachers for the gathering together of the Saints, for the work of the Ministry, and for the edefication of the body of Christ, And so as Jerome well saith, Iudais perdentibus architectos, omnis aedificandi gratia translata est ad Ecclesiam ; The Jews having lost their workmen, all the grace of building is transferred to the Church, cap. 3. in Isaiam.
QUEST. XI. Why the precept concerning the Sabbath, is here renewed.
Vers. 13. NOtwithstanding keep ye my Sabbaths. Divers reasons may be yielded, why the Lord maketh rehearsal here of that precept of sanctifying the Sabbath: 1. Quia segnes admodum & tardi sumus ad cultum Dei ; Because we are slow and backward in God's service, Gallas. 2. Because they were now appointed to begin the work of the Tabernacle: Ne crederem sibi 〈◊〉 esse die Sabbati aedificare, Lest they might think, that it was lawful for them to build upon the Sabbath day, the Lord in this place giveth them charge even in this busy and necessary work to keep the Sabbath, Lippoman. Tostat. Lyr • n. Pelarg. Iun. As likewise, chap. 34.21. both in earing time and in harvest, they are charged to keep the Sabbath: lest they might take themselves to be excused by the necessity of these works, Oleaster. 3. Seeing they were not to keep the ceremonial laws, until they came into the land of 〈…〉 omitted: for the paschal lamb was but once sacrificed in the wilderness, Cajetan. 4. Beside, the Lord hereby would teach them the right use of the Tabernacle, which con ••• ed in their coming together there, especially upon the Sabbaths to serve the Lord. And therefore these two are put together, Levite. 23.30. Ye shall keep my Sabbaths, and reverence my Sanctuary: and the Lord complaineth by his Prophet, Ezech. 23.38. They have defiled my Sanctuary, and profaned my Sabbaths, Simler. Pelarg. 5. This charge also renewed, ad supplet ionem omiss • rum, for the supply of some things omitted, because it was not expressed before, what punishment he should have, that did violate the Sabbath, which is declared here that he should die the death: and it was put in execution, Numb. 15. upon the man that gathered sticks upon the Sabbath, Tostat. Lyranus.
QUEST. XII. Why it was more forbidden to labor in the building of the Sanctuary upon the Sabbath, than for the Priests to sacrifice.
AMong other reasons before alleged, why mention is here made of sanctifying the Sabbath, this was one; that the people might be here admonished to forbear even from the works of the Sanctuary upon the Sabbath. But then it will be thus objected, seeing the Priests did violate and break the Sabbath (as one blessed Savior saith) Matth. 12.5. and were blameless: as in killing the sacrifices, and doing other things thereunto belonging, why it was not as lawful to labor in the building of the Sanctuary also upon the Sabbath?
Hereunto answer may be made, that there was great difference between the sacrifices which the Priests offered upon the Sabbath, and other things belonging to their service, and the other works of the Sanctuary. 1. The Lord commanded the one, namely, that sacrifices should be offered upon the Sabbath, and that double to any other day: for upon the other days they sacrificed a lamb in the morning, and another at night. But upon the Sabbath two lambes were appointed for the morning sacrifice, and two for night, Numb. 28.9. And the holy fire upon the Altar was commanded never to go out, Levite. 6.13. this fire then they kept upon the Sabbath, bringing, and laying wood to preserve it. These works they had the Lord's word and warrant for. But for the other they had not, nay they were forbidden all kind of work and labor upon the Sabbath: saving those, which the Lord himself excepted concerning the service of the Sabbath: therefore these also in building and framing the things appertaining to the Tabernacle, were likewise inhibited. 2. The Priests are said to violate the Sabbath, in their sacrifices and other Sabbath works, but not properly: because they did such things upon the Sabbath, which if they had not been permitted, yea commanded, of themselves had tended to the violating of the Sabbath: so they did break it, materialiter, materially, but not formaliter, formally: he breaketh the Sabbath formally, who doth that which is expressly forbidden to be done upon that day: he materially breaketh it, who doth a work like unto that which is forbidden, but yet is permitted by the law. As if there were a law, that no citizen should sell anything to a stranger, but such as were licensed to do it; he that so selleth being not allowed, transgresseth the law formally : he that doth it, being thereunto licensed, doth transgress only materially, in that he doth the same thing, which he committeth that transgresseth the law, but not in that manner. The same difference there was between the works of the Priests, which were allowed by the law upon the Sabbath day, and the like works of those which labored in the building of the Tabernacle upon that day, which were forbidden. 3. Another difference is this: the sacrifices belonged to the service of God, which if they should have been intermitted upon the Sabbath, the service of God should thereby have been neglected. But though the works about the Tabernacle did cease upon the Sabbath, God's worship was not thereby neglected; for they might as well be made upon other days, and so were. 4. They were to do no servile works upon the Sabbath, but many works necessary for the building of the Sanctuary, were servile; so were not the sacrifices, and other duties performed by the Priests upon the Sabbath: therefore the one were permitted upon the Sabbath, and not the other, Tostat. qu. 9.
QUEST. XIII. How the Sabbath is said to be a sign, that the Lord did sanctify them.
Vers. 13. IT is a sign between me and you, that I the Lord do sanctify you. Which words are diversely expounded. 1. Some make this the sense: It is a sign, that I sanctify you, in that I have separated you from other people, & selected you unto myself, Vatab. Lyranus. 2. Oleaster thus; Sanctitas Sabbat • signum est munditia, &c. The holiness of the Sabbath is a sign of cleanness, which I require of you: Vt ex dicato tempore Deo, credamus magis nos ipsos dicuri Deo, &c. That by the time dedicated to God, we should know, that we ourselves much more should be dedicated, Cajetan. But more is here signified than so: the words imply an actual sanctification, not signified only. 3. Jerome saith, it is so said, because it was, signum veri Sabbati, a sign of the true Sabbath, wherein we shall rest from the labors of the world. 4. So also Irenam, Non sine symbol erant signa, the signs were not without some symbol, and signification: Sabbat • perseverantiam totim di • i, &c. The Sabbaths holding our the whole day, did signify our continuance in God's ser •• ce. But here the Lord speaketh of an actual sanctification, not of a typical signification. 5. Some say it is so called, quia signum erat • ud • ris, because it was a sign of the Covenant, whereby the people did bind themselves to worship the Lord for their God, and such signs were all the other ceremonies, Marbach. But there is a moral consideration in the sanctifying of the Sabbath, therefore it was otherwise a sign, than the other ceremonies. 6. It was then a common sign between God and them, they holding God to be their God, Creator and sanctifier, because the Sabbath was a commemoration of the creation: and the Lord taking them for his people, whom he created, redeemed and sanctified, Iun. Tostat. 7. Beside, the keeping of the Sabbath was a sign of difference between them and all other profane people of the world, who derided the Jews▪ for their Sabbaths, as 〈◊〉 derided them for this, Quod septim • m partem 〈…〉 , Because they lost the seventh part of their age, in resting every seventh day, Tostat. qu. 10. 8. And specially it was a sign of their sanctification: because that day they were sequestered by an holy rest, from thinking or studying upon profane things: and in respect of the exercises of religion upon that day, whereby they were sanctified: sanctifica •• r verbo Dei, we are sanctified by the word of God, Simler. And they did meet together, ad confirmandam 〈…〉 , to confirm their faith by the sacraments, Osiander. And because every Sabbath, discati • doctrinam meam, you learn my doctrine, &c. Junius.
QUEST. XIV. The reasons why the Sabbath must be observe • d.
Vers. 13. FOr it is a sign, &c. There are here divers reasons yielded for the observation of the Sabbath: 1. The first is, à sine, from the end, it was a sign between God and them. 2. Ab • tili, it is holy unto you, that is, ordained for your benefit and commodity, as our blessed Savior saith, Mark. 2.27. The Sabbath was made for man, and not man for the Sabbath, Pelarg. So also Cajetan: It is holy unto you, that is, ad vestrum bonum mandatur custodiendum, it is appointed to be kept for your good. 3. A necessary, from the necessity of it: because if they did not keep it, they should surely die: as thrice the punishment of death is here threatened to those that defile the Sabbath, and do any work therein, Pelarg. 4. From the authority of the Institutor, quia dicatur Domino, &c. because it is consecrated unto God, verse. 15. It is the Sabbath of the holy rest unto the Lord: therefore it ought to be observed, Cajetan. 5. A facili, from the easiness of the precept: the Lord appointeth but one day for the holy rest, whereas he alloweth six for labor, Pelargus. 6. Ab exemplo Dei, from God's example, who created the world in six days, and rested the seventh, Pelarg. Simlerus. 7. A consequenti, from the event or consequent, in observing the Sabbath: efficient in succedentibus generationibus, &c. They shall procure, that a perpetual covenant shall be established in their generations, between the Lord and their posterity forever, Cajetan.
QUEST. XV. What death is meant in this phrase: He shall die the death.
Vers. 14. SHall die the death. Whereas there are divers kinds of death: there is everlasting death both of body and soul in the next world, and the temporal death in this life, either of the soul, in being deprived of the life of grace; or of the body, either by the hand of God, by sudden and extraordinary death, or by the hand of the Magistrate: according to these divers kinds of death, so is this place diversely interpreted. 1. Some refer it to everlasting death, and excluding from the society of God's servants, Iun. 2. Some understand it of being deprived of the life of grace, Vita gratiae destituetu • hic, & infuturo seculo, &c. He shall be destitute of the life of grace, both here, and in the next world, Lippoman. 3. Some, of being excluded from the people of God, no more to be counted an Israelite, E • Oleastr. 4. Some of the violent death by the Magistrate, Osiander, Simler. 5. Some of extraordinary death, when God cutteth one off, and so punisheth him by death unlooked for: as God is said to offer a man into ones hand, when he is suddenly killed, Exod. 21.13. Tostatus, who also includeth the punishment of death inflicted by the Magistrate: that when the transgression is apparent, and found out by witnesses, then the Magistrate putteth to death: as the man was stoned that gathered sticks, Numb. 15. But if the profaner of the Sabbath escape the punishment of man, the judgment of God shall overtake him, Tostat. qu. 12. 6. But beside these kinds of death, which shall be inflicted here, in that it is said, He shall die the death, the other phrase, In being cut off from among his people, showeth, that beside there remaineth for them everlasting punishment in the next world, as the Lord threateneth to the profane, fire unquenchable, Ezech. 20.47.
QUEST. XVI. Why the seventh day is called Sabbath Sabbaton.
Vers. 15. IN the seventh day is the Sabbath of holy rest unto Jehovah. 1. Whereas the words in the original are, Sabbath sabbaton, some Hebrews by the first understand the determined time of the Sabbath from evening to evening: but because they know not certainly where the rest of the Sabbath should begin, and where it should end, they have added an hour more at the beginning, and an hour at the end of the Sabbath: and this they say is called sabbaton ; which is a diminutive word, which is formed by putting to on, as of ish a man, is derived ishon a little man. But it is a weak conceit to imagine, that their additions, which are brought in only by their tradition, should be grounded upon Scripture. 2. Oleaster therefore, as the Hebrews make both these words Sabbath, and sabbaton, proper names for the seventh day of rest, so he translateth them thus, requies requiri, it shall be a rest of rest, making them both appellative, and common names: because there was a greater rest required on the Sabbath, than upon any other day: whereupon in the Gospel, John. 19.31. the Sabbath is called a great or high day: it was greater than the Passover. But Oleaster is deceived in this collection: 1. For that Sabbath is called an high day because the Passover did fall out upon that Sabbath. 2. And though it be true, that the Sabbath was a greater day of rest than the Passover, wherein they were allowed to do such works as were about that which they should eat, Exod. 12.16. which were not lawful upon the Sabbath, Exod. 16.23. yet the rest of the Sabbath was not greater, than of all other festivals: for the tenth day of the seventh 〈…〉 where the same word is used.
3. Therefore it is better interpreted, It is the Sabbath of rest▪ to make the first a proper name and peculiar to the seventh day, and the other common. So read Vatad. Iun. Pag • in. agreeing with the Lat. Chaldee. Septuag. who thus interpret: 〈 in non-Latin alphabet 〉 , the Sabbath a rest, holy unto the Lord.
4. Now in that there is so often mention made of rest, there is more intended, than the outward rest of the body only: as though it were sufficient to spend all the day, in lying down, playing, sleeping: 〈…〉 die • acra opera perficienda sunt: but upon that holy and sacred day, sacred exercises also should be performed, Lippoman.
QUEST. XVII. How the observation of the Sabbath is perpetual.
Vers. 16. THat they may observe the Sabbath, 〈…〉 their generations for an everlasting covenant. 1. The Jews hereupon do take occasion to rail upon Christ, tanquam 〈◊〉 , as a law breaker for abolishing the Sabbath: and so they press these words literally; as though the Lord ordained, that the Sabbath enjoined them should be perpetual. But beside that the word gholam, or 〈◊〉 , doth not always signify that which is indeed perpetual and eternal: but sometime only a long time, Calvin: or 〈…〉 , a time not limited, or determined: the words which are annexed, Throughout your generations, show that the perpetuity of this Sabbath is restrained to their posterity, and that as long as their policy and Common-wealth continued, Osiander. 2. Some do understand it to be eternal, in this sense: quia erat • terna rei signum, because it was sign of a thing eternal, August. qu. 139. that is, of our everlasting rest in Christ: aternum manet ipso effectu, it remaineth eternal in effect, Calvin: that is, in ceasing from the works of sin. 3. Some think that it is called perpetual, with relation unto the time of ceremonies: quamdiu vellet Deus observari statum 〈◊〉 imperfectum Iudaicum, &c. as long as God would have that imperfect state of the Jews to be observed, Tostat. 4. But as I refuse not these two last interpretations; so I think that there is more signified, that God would have perpetually observed a day of rest set apart for his service, (though not that precise day prescribed to the Jews) as long as the world endureth: so that it is not only spiritualiter, sed moraliter aternum, spiritually, but morally eternal, Pelarg. and not only appointed for a politic order, to avoid confusion, that the people should have some certain day to meet together in▪ to hear the Word, and receive the Sacraments: Gallas. For if the keeping of the Lord's day were only grounded upon policy; then any other day might as well be set apart, as this which is now observed. But I say further with Pelargus: Nobis serv • vissime demandatam religions exercenda curam: That the care of the practice of religion upon the Lord's day is straitly commanded us: atque ad cam no • perpetuo • lligari, and that we are forever tied unto it, by the institution and practice of the Apostles, Act. 20.7. 1 Cor. 16.2. who, as Gallasius well concludeth, did substitute the Lord's day in remembrance of Christ's resurrection instead of the old Sabbath, Spiritu Dei, quo ipsi regebantur, by the Spirit of God whereby they were guided. And here Thomas giveth a good note, why the Sabbath only is here mentioned, the other festivals of the Jews being omitted, wherein there was a commemoration of some particular benefits, as in the pasch of their deliverance out of Egypt: on the Sabbath; pracipuum beneficium creationis, the principal benefit of the creation was remembered, which is general to all people, and not peculiar only to the Jews: beside, therein was prefigured, Quies mentis in De • , in prasenti per gratiam, in futuro per gloriam ; The rest of the mind in God in the present by grace, and in time to come by glory, Thomas. Therefore, seeing the seventh day of rest is a commemoration of the creation of the world, and includeth a memorial of Christ's resurrection upon that day, and is a symbol of our everlasting rest in heaven, it ought to be perpetually observed.
QUEST. XVIII. Whether the world were made successively in time, or in an instant.
Vers. 17. FOr in six days the Lord made heaven and earth. 1. Oleaster well concludeth from hence, that God made the world, and the things therein not all at once, but successively one day after another; which he proveth by these reasons: 1. Because the seventh day is determined, wherein he rested, then consequently they were six days wherein he was making the world. 2. Mention is made of the evening and morning, therefore the day and night one succeeded another. 3. And seeing light was created the first day, and light and darkness could not be at once in the same hemisphere, the one therefore must needs successively follow the other.
2. But yet, although God made the world successively, in respect of the days, which one succeeded another; and all was not made in one day: Yet Tostatus opinion is not to be received, that in some of the works of the creation, God did, agere persuccessionem, work by succession, and in time, and did not produce the creatures, in instanti, in an instant. The first, second and fourth days work he granteth were done in an instant: but the third days work was done successively, the wind helping to dry it, which is said to have moved upon the waters. And the plants and trees were brought out of the earth in time, God giving such great strength and force to the earth, to bring them forth. As he giveth instance of some herbs, as 〈◊〉 , parsely, that will grow out of the ground in the space of two hours. Likewise in the creation of man, he thinketh it is probable, that the Angels made his body of the slime of the earth, and the Lord breathed in the breath of life.
Contra. 1. That God created 〈…〉 Psal. 33.9. he spake, and 〈…〉 2. That was not the wind, which moved upon the 〈…〉 , as in the same Psalm, verse. • . the Spirit is called the breath of God's mouth: By 〈…〉 Lord were the heavens made, and all the host of them by the breath of his mouth. 3. Neither did God use the help of the Angels in the framing of man's body; he did it himself: for when he said, Let us make man in our image: he consulted not with the Angels, but with the blessed Trinity for he was created in the image of God, Genes. 1.27. nor in the image of Angels: for then Christ, when he was made man, should have taken upon him the nature of Angels, which the Apostle denieth, Hebr. 2.16. And it is directly said, that God Jehovah made the man of the dust of the earth, Genes. 2 7. but Jehovah is not given unto any Angel, it is a name peculiar unto God.
QUEST. XIX. How the Lord is said to have rested, and from what.
Vers. 17. IN the seventh day he ceased, and breathed. 1. Which is a metaphor taken from those, which when they have sore labored do breath and take air, Oleaster. Not that God was wearied with the works of the creation, but he only left creating, all things being finished, which he intended to make, and he did it for our instruction, that we by his example might keep an holy rest. 2. God then ceased from creating of another world, Osiander. or from creating any new works; for then the creation had not been perfect, if anything had been wanting: neither could it have been said, God saw all that he had made, and loe it was very good, Gen. 1.31. 3. But he ceased not both from preserving that which he had made, which is no new work, but that was continued during all the six days, and is exercised still, Tostat. For God is not like to a builder of an house, or carpenter of a ship, which having finished his work, so leaveth it: but God's providence still watcheth over that which he hath made, Gallas. Likewise, the Lord ceaseth not from making particular works daily, for he doth wondrous things, and miraculous thorough the world: sed non creat novas species, he doth not create now any new kind, Marbach.
4. Then here appeareth the error of certain Hebrews, which think that the Sabbath, which is called Saturns day, was appointed first to be kept, because that is an unluckie planet, and unfortunate; and therefore it was not fit to undertake any business upon that day: for the reason appeareth to be this, because God rested upon the seventh day: and they will not say that God was afraid to do anything upon Saturns day, Tostatus quest. 11.
5. Again, hence is gathered a firm reason, for the continuance and perpetuity of the Sabbath, because God did not create the heaven and earth only for the sons of Jacob, but for all men: Quibus ex aqu • Creator est, nemi • em ergo ab isto Sabbatis •• excludi, &c. To whom he is a Creator alike, and therefore no man is to be exempted from the keeping of the Sabbath, Lippoman.
QUEST. XX. What works are to be rested from upon the Lord's day, what not.
ANd as God rested not from all kind of works upon the seventh day: so neither are all kind of works unlawful now to be done upon the Lord's day of rest. The works that men attend are of two sorts, either natural, or voluntary: 1. Natural works are not forbidden to be done, as to eat, drink, sleep, so they be done in order, and measure. 2. Voluntarie works, are either good or evil: evil works are at all times unlawfall, much more upon the Sabbath. 3. Good works are either sacred, or civil and political; the sacred are either immediately belonging to the worship of God, as the duties of the first Table, which principally are to be done upon the Lord's day. 4. Or they are such works as are mediately referred unto God; as the works of mercy, the duties of the second Table; which also, if occasion so require, are to be done upon this day, as to visit the sick, to help those that are in danger. 5 The politic works follow, as the works of men's vocation, merchandise, making of war: all which must be intermitted upon the Lord's day: and therefore that commandment beginneth with Remember, that men aforehand should think of the Lord's day, and not defer any of their business till then: but urgent necessity constraining, such things may be done then, as the Maccabees did fight upon the Sabbath, and the Disciples of Christ being hungry, pulled the ears of corn, Marbach.
QUEST. XXI. Whether Moses received the directions concerning the Tabernacle, in the first or second forty days.
Vers. 18. THus when the Lord had made an end of communing with Moses, &c. 1. R. Sal • m. whom Lyranus followeth, understandeth this communing, or speech of God with Moses, only of the former charge concerning the Sabbath, not of all the declaration before going, which concerned the making of the Tabernacle; which he thinketh was done in Moses second going up to the Lord, after the people had made the golden calf, and so he thinketh the history to be transposed.
2. Contra. 1. First, as sometime in Scripture the order of time is changed, and the history transposed, when there is any apparent cause, to meet with some inconvenience, which otherwise might follow: so to imagine any such transposing, where there is no such necessity, were to bring in such an uncertainty into the sacred story, as that we should never know in what order anything was done. 2. Beside, the manner of speech used by way of transition, verse. 12. when the Lord began again to speak of • actifying the Sabbath, afterward, or, then, or further the Lord spake unto Moses, &c. showeth, that this speech followed immediately upon the other communing, which the Lord had with Moses concerning the Tabernacle. 3. The space of time, even forty days, while Moses communed with God, showeth, that God had conference with Moses about more things, than the moral and judicial laws, rehearsed, chap. 20, 21, 22, 23. 4. And the second forty days was an unfit that for Moses to receive all these instructions in, for then he fell down 〈…〉 nights before the Lord, Deut. 9. • 5. to entreat him for the people: there was not then such opportunity for Moses to receive those direction • , all the time being 〈…〉 unto God, Tostat. qu. • 3.
QUEST. XXII. Why Moses stayed forty days with God in the 〈◊〉 .
WHen the Lord had made an end. Which was after forty days: 1. Because all this time needed not be spent in promulgation of the former laws, which might have been delivered in a shorter time; the Hebrews think, that Moses further received then their Cabala, which if they indeed did understand to be the mystical doctrine of the Messiah, they therein should not think amiss: but the Jewish Cabala hunteth after letters and syllables, and doth gather mysteries out of them, which hath no warrant from Moses. 2. During then this time, beside the receiving of these laws, and instructions, Moses no doubt was exercised in the meditation of them, and made perfect in the sense and understanding thereof, as likewise the mystery of the blessed Messiah was now revealed unto him. 3. And although the Lord by the illumination of his Spirit, could in one day have inspired Moses with the knowledge of all these things: yet it pleased God, that Moses should continue in this exercise the space of forty days, for these two ends: 1. That he himself might hereby be more assured of his calling, and by this continual meditation be thoroughly prepared and made fit: 2. And that the people by this miraculous work of Moses abode with God forty days without meat and drink, might be induced to receive Moses message and ministry with greater reverence, Simler.
QUEST. XXIII. Why the Lord gave the written law.
HE gave him two Tables of the Testimony. 1. the Lord gave not the written law to the ancient Fathers, but deferred it till Moses time; because as the Apostle saith: lex non est posita justi • . the law is not given unto the righteous: habeba •• in semetipsis justitiam legis, they had in themselves the law of righteousness: but after that this law of righteousness grew into oblivion, & extincta esset in Egypt • , and was as extinguished in Egypt, &c. it was necessary to be renewed by the written law, Irenaeus. 2. Lex data est, ut per • am lux, qua in nobis est, accendatur, &c. The law was given, that thereby the light which was in us should be increased, Cyril. The light of nature being dimmed, it was to be cleared and renewed by the law. 3. Ambrose addeth further, Lex quid operatur, nisi ut omnis mundus subdit • s fieret Deo, &c. What else doth the law work, but that all the world should be subjected unto God? &c. for by the law cometh the knowledge of sin. 4. Jerome giveth another reason, why the written law was given, which was first written in all men's hearts: because, Iudei se solos accepisse legem gloriantur, &c. The Jews only boast, that they received the law: hereby is signified, that seeing the law commandeth nothing, which was not before imprinted in the heart by the instinct of nature, that they, qui leges ha • observav • riut, &c. which should observe these laws, should obtain the reward, &c. whether they were Jews, or Gentiles, as S. Peter saith, In every nation he that feareth God, and worketh righteousness, is accepted with him, Act. 10.35. 5. The law also was given to prepare men for the Messiah, whose coming then more and more approached: for two ways did the old law lead men unto Christ; one way, Testimonium de Christo perhibendo, by giving testimony of Christ: as our blessed Savior saith, All things must be fulfilled, which are written of me in the law, the Psalms and the Prophets, Luk. 24.44. alio modo, per modum dispositionis, another way, by way of disposing, by drawing men from idolatry, and holding them to the worship of the true God, and so preparing them for Christ, Thomas.
QUEST. XXIV. Why the Lord gave the law to the Israelites, and to no other people.
THis law was also given unto the Jews rather than to any other nation: 1. Not for that they only were found to continue in the true worship of God, all other nations being given to idolatry: fo • they also fell presently to idolatry, in worshipping of a golden calf: and the Lord telleth them that he did not set his love upon them for their righteousness. 2. But the reason was, because the Lord would perform his oath and promises to their fathers, to make them his people, Deut. 7.8. So it appeareth, quod ex sola gratuita electione, &c. that only by the free and gracious election of God, the fathers received the promises, and their children had the law given them. 3. But if it again be asked, why the Lord did choose the fathers, of whom Christ should be borne? Augustine answereth, Quare hunc trahat, illum non trahat, noli velle dijudicare, si non vis errare, &c. Why the Lord draweth one, and not another, do not take upon thee to judge, if thou wilt not err. 4. The law also was given unto the Israelites, especially for these two reasons; imponitur duris & superbis, &c. it was imposed first upon them that were stubborn and proud: De duobus enim naturalis homo superbit, de scientia & potentia, &c. A natural man is proud of two things; knowledge, and ability or power. Therefore, because the Jews might take themselves to be wiser than other people, as both having more knowledge, and greater strength to do those things which were requisite; God therefore gave them the moral law written, both to show their ignorance in the duties which God required, as also their insufficiency of strength: imponebatur etiam lex bonis ; Likewise the law was given unto the good and well disposed, that they thereby might be holpen to perform those duties which they desired. To this purpose, Thomas ibid.
5. Jerome seemeth to give another reason, of giving the moral law unto the Israelites: first, the Lord gave them his moral law, but after they had committed idolatry, than he required sacrifices to be offered unto him, rather than to idols: Auferens puram religionem mandatorum Dei, & concedens sanguinem victimarum, &c. So taking away the pure religion of keeping God's commandments, and granting unto them the blood of sacrifices, &c. And this assertion he groundeth upon that place of Jeremiah, chap. 7.2 • . I spake not to your fathers, &c. when I brought them out of the land of Egypt, concerning burnt offerings and sacrifices; but this thing I commanded them, saying, obey my voice, &c.
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QUEST. XXV. 〈…〉
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QUEST. XXVI. 〈…〉
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QUEST. XXVII. What is 〈◊〉 here by the finger of God.
WRitten with the finger of God. 1. By the finger of God, Augustine understands the Spirit of God, which he proveth by comparing of those two places together in the Gospel: that where the one Evangelist writeth, that Christ should say, If I by the Spirit of God do cast out devils : another saith, If I by the finger of God cast out, &c. which signified, that as the law was written by the finger and power of God, in tables of stone, so is it written in our hearts by the Spirit of grace. Gregory by the Spirit signified by God's finger, understandeth, spiritualem intelligentiam legis, the spiritual sense and meaning of the law. Theophylact thereupon concludeth, that the Spirit is, 〈 in non-Latin alphabet 〉 , of one substance with the Father, as the finger is to the hand. So Ambrose saith, Ad forma • •• itatis, non ad distinctionem potestatis referendem digiti nuncupationem ; That the term of finger is to be referred to the form of unity, not to the distinction of power. But this may seem somewhat curious.
2. These reasons therefore may rather be given of this phrase, and term: 1. It is said, By the finger of God, that is, opere Dei, by the work of God, because the fingers are instruments of working, Tostat. qu. 13. 2. Gallasius referreth it to the paucity and fewness of the precepts, Ita ut in digitis 〈◊〉 possent, which were not so many, but might be numbered upon the fingers. 3. This is added also, to show a difference between the first tables of stone, which were both made and prepared, and written by the finger of God: so were not the second, which Moses made like unto the first: they were prepared by Moses, but written upon by God, chap. 34.1. Iun. 4. And further, though God have no hands, nor fingers, neither is like in bodily shape unto man: yet this may have a special reference to Christ, who was become very man, with hands and feet like unto us, as Borrhaius noteth, Digitus human •• Deo assingitur in Christo vero Deo & homine, &c. The finger of man is attributed to God, in Christ, who was true God and man.
QUEST. XXVIII. Whether Moses did write upon the tables.
Vers. 2. OF God. It will be here objected, that Exod. 34.28. it is said that Moses wrote in the tables: how then were they written by the finger of God? 1. Augustine thinketh that the first tables were written by the Lord, the second by Moses. But it is otherwise affirmed, chap. 34.1. that God also did write upon the second tables. 2. Lyranus thus reconcileth th • se places, 〈…〉 Moses ministerialiter ; That God did write, because he endited, and it was done by his authority, and Moses did write them as the penman and instrument. And he hath another conc • i • beside▪ that Moses seemed to put his hand to the tables, and yet the Lord might miraculously 〈…〉 ▪ that Moses did nothing at all to the first tables, they were delivered 〈…〉 only prepare the second tables for the Lord to write upon. 3. 〈…〉 saith it is a phrase only, he did 〈…〉
QUEST. XXIX. How the law is said to have 〈…〉 by Angels.
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4. Places of Doctrine.
1. Doct. God's special and particular providence toward his children.
Vers. 2. BEhold I have called by name Bezaleel. This showeth the singular care that God hath of his elected and chosen vessels; in that he knew them by name, as the Lord called unto Samuel by name, 1. Sam. 3. Like as among men it is counted a great grace and favor, if any be known unto the Prince by name. And in the Athenian, and Roman Commonwealth, such as were popular, would labor to call the most of the citizens by their names. God hath not then a general care only over his children, but his particular providence watcheth over them, Simler.
2. Doct. Mechanicall arts God's gifts.
Vers. 3. WHom I have filled with the Spirit of God, &c. Bezaleel was inspired of God with the knowledge of arts: whereby we learn, that manual trades and mechanical arts do proceed from God's Spirit: and they are his gifts, Marbach. B. Babing. For every good gift is from above, I am. 1.17.
3. Doct. Even works tending to charity and piety, are not to be done ordinarily upon the Lord's day.
Vers. 13. NOtwithstanding keep ye my Sabbaths, &c. If it were not lawful for the Israelites, no not to work in the building of the Sanctuary upon the Sabbath, then no other servile works are to be done then, intuitu pietatis, &c. with the pretense of piety: as to make garments to clothe the poor, to go a fishing to redeem captives, Oleaster. Which works of charity, where necessity constraineth, may be done upon the Lord's day, but not to make an ordinary practice of it.
5. Places of Controversy.
1. Confut. Against those that despise handicrafts, as base • nd contemptible.
Vers. 2. WHom I have filled with the Spirit of God, in wisdom, &c. If then handicraftsmen have a portion of God's Spirit, and are endued with wisdom from heaven, to work skillfully in their mysteries, that assertion of Cicero is to be misliked, who thus writeth of these mechanical arts, Opifices omnes in art sordida versantur, nec enim quicquam ingenuum habere potest officina, &c. All tradesmen are occupied in base arts, neither can any ingenuous thing be found in an artisans shop, &c. True it is that handy-crafts may be counted base and illiberal in comparison of liberal sciences: but yet in themselves they are commendable, and not to be despised, Marbach. Our blessed Savior wrought carpenters work, and therefore is called a carpenter, Mark. 6.3. and S. Paul was a tent-maker and labored with his hands, which he saith, ministered to his necessities, Act. 20.34.
2. Confut. Against free will.
I Have filled with wisdom, &c. Hereupon Calvin giveth this note Vitiosa est ergo illa partitio, &c. That there is a 〈◊〉 and evil partition, whereby men do ascribe all the helps which they use partly to nature, and God's gift, partly to man's 〈◊〉 , whereas their industry it self is the gift of God. Therefore we are hereby taught, that the honor of every good thing, must be given unto God. And if human arts proceed from God's Spirit, how much more hath man no activity at all in divine things, 〈…〉 by grace. This then evidently overthroweth free will, in divine and spiritual thing • , as our blessed Savior saith, Without me ye can do nothing, John. 15.5.
3. Confut. No festival days to be dedicated to Saints.
Vers. 17. IT is a sign between me, and the children of Israel, &c. If this festival day of the Sabbath was consecrated unto the Lord's honor, and it was a sign between the people and him: hence it is evident, that holy and festival days are not to be erected to the honor of Saints. The Lord is the Creator of time and days, and therefore he only must have the honor of them, Simler.
4. Confut. Against the observation of the Jewish festival • .
Vers. 17. FOr ever, &c. Hence the Ebionites grounded their heresy, that Christians were bound now to keep the Jewish Sabbath; because the Lord calleth it here and in the former verse, an everlasting covenant. But this is a weak and slender ground: Augustine thinketh it is called an everlasting covenant, because the Sabbath was a sign of that which was eternal, namely, our spiritual rest in Christ: or because there is no time prefixed or determined for the continuance of it. But rather it is so called, not simply but in respect of the policy and state of that Common-wealth, that as long as it stood, and the time of ceremonies did hold, so long should the law of the Sabbath be in force: for otherwise, they may as well urge the celebration of the Jewish Passover, which is established by an ordinance forever. Exod. 12.17. and Aaron's Priesthood by the same reason should continue still: of the which the Lord saith, Exod. • 8.43. This shall be a law forever unto him, and his seed after him.
6 Moral observations.
1. Observ. Arts not to be abused to any unlawful purpose.
Vers. 2. WHom I have filled with the Spirit of God. Seeing human Arts are the gift of God, artificers must take heed, that they do not profane God's good gifts, and abuse their trades to pride, wantonness, superstition, or such like: Gallas. B. Babing • . As in these days many do make their handicrafts to attend as handmaids upon pride. And some thereby set forth superstition and idolatry; as Isaiah describeth the foolishness and vanity of such as carved images, to make them gods thereof to worship, Isai. 44.13. Such an one was Demetrius, who made silver shrines for Diana, Act. 17.
2. Observ. Against vain pomp in the multitude of servant and officers.
Vers. 4. TO work in gold, silver, brass, &c. The Lord could have raised up a cunning workman in everyone of these: but he rather thought it good to give unto one man skill in all these: whereby the pomp of many vain glorious persons in the world is reproved, that will have a several officer for every service: as Oleaster noteth, Alius culinam curat, aliu • equos, &c. One looketh to the kitchen, another to the horse, a third waiteth on the table, another attendeth in the chamber, &c. Bernard reproved this pomp in the Abbats of his time, whereof some he noteth to have ridden in the way accompanied with threescore horse: A • non unus aliquis minister posset (saith he) & j • mentu • ligare & ad mensam servire, & lectulum praeparare? May not one minister suffice to saddle the horse, serve at the table, and make the bed? But Oleaster here is overseen to check Princes for this their magnificence and state, in having many officers: for it is seemly for their high place and calling to be served in different sort from others. In meaner persons it may worthily be noted for a fault, if any in the vain ostentation of servants and officers, shall exceed the bounds of their calling.
3. Observ. Gifts to be mutually communicated.
Vers. 6. I Have joined with him Aholiab. Oleaster hereupon giveth another good note: Serui Dei societatem admittunt: The servants of God refuse not society: though they have never so good gifts, yet they desire the help of others: as Moses envied not that Eldad and Medad prophesied in the campe. So then as in the body one member standeth in need of another, so is it in the diversity of gifts which are given to the members of Christ's mystical body: they should communicate them one to another, and so use them, as best may serve for the common good of the Church.
CHAP. XXXII.
1. The Method and Argument.
I N this Chapter is set forth the sin of Israel, in committing most gross idolatries whereof there are four parts: 1. The narration of their wicked fact, to Vers. 7▪ 2. The examining of their fact, and the knowledge thereof, to verse. 26. 3. The punishment inflicted, thence to verse. 30. 4. A preparation to their repentance, verse. 30. to the end.
1. Their sin is described: 1. Both by the counsel and advice, which they tookes first the people in propounding the matter to Aaron to make them gods, with the occasion moving them thereto, the absence of Moses: then Aaron, in setting them a course what to do, verse. 2. 2. By the fact it self, which is either of them apart: of the people in bringing their jewels, verse. 3. of Aaron in making thereof a Calf, and setting up an Altar, verse. 4, 5. or of them both together, Aaron proclaimeth an holy day, verse. 5. The people offer sacrifices, eat, drink, and play, verse. 6.
〈1 page duplicate〉 〈1 page duplicate〉2. The examination cognizance or taking knowledge of this sin, was either while Moses was with God, to verse. 15. or when he was departed from God, and returned to the campe.
1. In the first, there is first the Lord's complaint of the people in general, that they had corrupted their ways, verse. 7. so also verse. 9. in particular, by the description of their sin, verse. 8. Secondly, Moses intercession, with the effect thereof. Moses intercession is grounded upon three reasons: The deliverance of the people, verse. 11. The blasphemy of the Egyptians, which is feared, verse. 12. The covenant made with their fathers, verse. 13. Then the effect is, God changed his mind, verse. 14.
2. In the second cognizance, there are two degrees: first, Moses, confused knowledge when they were yet a far off, as he went and conferred with Joshua, to verse. 19. Then his certain knowledge: 1. By the sight of his eyes, verse. 19. whereupon followed two effects of his indignation, the breaking of the Tables, and the burning of the golden Calf, verse. 20, 21. 2. By Aaron's confession, whom Moses fifteth and examineth, to verse. 25.
3. The punishment is thus set forth: 1. The reason that moved Moses to take revenge, the nakedness of the people, verse. 26. 2. Moses charge to the Levites, verse. 26.27. 3. The execution, verse. 28, 29.
4. The preparation to their repentance and reconciliation consisteth 1. of Moses admonition to the people, verse. 30. Of Moses supplication unto God, his petition, which containeth the confession of their sin, verse. 32. and the craving of pardon, with a disjunction, or else himself to be blotted out, &c. 2. And of God's answer, wherein the Lord refuseth Moses disjunctive request concerning himself, and yieldeth to his request for the people, with a reservation of their punishment, verse. 34.
2. The divers readings.
Vers. 1. Gathered themselves together against Aaron. B.G.L.P. upon Aaron. A.H. to Aaron. I.V.C.S. ghal. upon, or against.
Vers. 12. For a mischief. B.V. rather than, maliciously. G.B. craftily. L. with a mischievous intent. I. with malicioiusness. S. C. in malicioiusness. A. 〈 in non-Latin alphabet 〉 beraghah, to a mischief.
Vers. 15. So Moses turned him. B.G.I.L.V. Moses looked back. P.C. 〈 in non-Latin alphabet 〉 phanah signifieth both to turn, and look: but the first rather here, because of the word following, he went down.
Vers. 18. It is not the noise which the strong make, nor the noise which the weak make: I. the voice of them which cry out strength, or, the voice of them which cry out weakness. S.A.H. better than, the voice of them which answer strongly, or, of them which answer weakly. V. or, the noise of them which have the victory, or, of them which are overcome. G.B. or, the cry of them which exhort to fight, or, of them which compel to fly. L.
Vers. 28. Three thousand men. B. G. cum caeter, three and twenty thousand. L. very corruptly. See 72. qu • following.
Vers. 29. When everyone shall be upon his son. I.A.H. better than, everyone upon his son. B.G. cum caeter. for here the word 〈 in non-Latin alphabet 〉 , when, is omitted.
Vers. 32. And now, whether wilt thou forgive them their sin. I. if thou wilt, &c. A.H. better than, and now forgive them their sin: B.G. cum caeter. for here the conjunction 〈 in non-Latin alphabet 〉 im, is omitted in the translation.
Vers. 35. Because they procured the calf which Aaron made: or made the calf which Aaron made. B.G. cum caeter. for that which they did to the calf, which Aaron made. I. But the preposition 〈 in non-Latin alphabet 〉 eth is seldom a sign of the Dative but of the Accusative case: because they worshipped the calf which Aaron made. C. the word is 〈 in non-Latin alphabet 〉 gashah, to make.
3. The questions discussed.
QUEST. I. Whether Moses had signified unto the people, when he would return.
Vers. 1. WHen the people saw that Moses tarried long, &c. 1. R. Solomon here is of opinion that Moses, when he went away told the people, that he would return after 40. days: but they were deceived in the account, and reckoned that day wherein Moses ascended, so that in the end of 39. days they then consulted to make them gods.
2. Contra. But this assertion can stand by no means. 1. It was not known unto Moses himself how long he should stay, when he went from them: for he himself stayed six days in the mount, before he was called up to the top, chap. 14.16. If he had set them a certain time, he would not have spoken ambiguously, but plainly, that they might have known certainly when to expect his return. 3. At the least, though they had mistaken a day, they would have waited for him so long after the appointed time. 4. Neither could all this be done in the space of one day: the people to gather their earings, and Aaron thereof to make a golden Calf; and beside, Aaron putteth off the solemnity to the next day: all this could not be done upon the 40. day, therefore it is like that they began this wicked enterprise upon the 35. day, or thereabout: and that Moses had not given them any direction for his return, Tostat. qu. 2. Liran.
QUEST. 2. Whether the Egyptians were the first beginners and motioners of this idolatry.
Vers. 2. WHen the people saw. 1. R. Solomon again, some what to excuse here this fact of the Israelites, saith, that the Egyptians which went out with the Israelites did egg and entice them, and set them a work to make this golden image: as they likewise provoked the people to fall a lusting for flesh by their example, Numb. 11.4.
2. Contra. 1. But howsoever at other times the strangers, that were mingled among them, might set them a murmuring, it is like here that the Israelites themselves were most forward in this wicked enterprise: for the name of people is given unto them: whereas the other are not simply called the people, but with some other addition: as chap. 12.38. A great multitude of sundry sorts of people ; and Numb. 11.4. A number of people that was among them fell a lusting, &c. 2. They themselves speak of their bringing out of Egypt by Moses: but Moses brought the Israelites out; the rest were not so much brought ou • , as voluntarily came forth being mingled among the people. 3. The people also themselves were subject and prone to idolatry: as S. Stephen showeth out of the Prophet, Act. 7.43. yea he saith directly, verse. 39. that they were their fathers, that said unto Moses, Make us gods, &c. Tostat. qu. 1. 4. S. Paul also so expoundeth it of the Israelites, 1 Cor. 10.7. Neither be ye Idolaters, as were some of them. So not all the people, but only some of them were guilty of this sin of idolatry: for it is like that they, whom Moses armed afterward to slay their brethren, were not consenting thereunto, Iun. 5. The Levites, verse. 29. did consecrate their hands everyone upon his son and brother; they were then their own brethren and consequently Israelites, who were ringleaders of this mischievous exploit.
QUEST. III. The occasions of idolatry in general, and particularly of the idolatry of the Israelites here.
Vers. 1. THat Moses tarried long, &c. Here we are to consider of the occasions and causes of idolatry, which are either general, or particular in this place, which moved the Israelites to fall into this folly. 1. The general are these: 1. Fear in extremity and distress maketh men run to wicked devices, and to erect unto themselves gods: as the mariners in Jonah ship being in danger, called everyone upon his god. 2. Another cause is ignorant imitation of things not rightly understood: as because Abraham at God's commandment would have offered his son Isaac unto God, the heathen idolaters likewise did sacrifice their own children with bloody hands unto their idols. 3. A third cause, is foolish doting love and affection: as Solomon doting upon his wives, was by them enticed, and seduced to idolatry. It is written that Alexander so loved Ephestio, that he decreed divine honor to be given him. 4. A fourth cause is good hap and prosperity: as the Atheniens having obtained a victory against the Persians at Marethe, only with the help of ten thousand men, seeing at that time in the air, a spirit in the likeness of Pan, which terrified their enemies, they afterward worshipped him, and built him a Temple, B. Babington.
2. The particular causes and occasions of this idolatry, which deceived the Israelites, were these: 1. The first was, absentia ducis, the absence of their Captain: 2. Curiositas, their curiosity, that not being contented with those things which Moses had taught them, must add of their own: 3. Timiditas Aaronis, the fearfulness of Aaron, that durst not resist the people: 4. A false opinion, in thinking that whatsoever they did with a good intention, to be pleasing unto God, Ferus. 5. Add hereunto their impatiency, in not enduring to stay any longer for Moses: as Saul, because the Lord answered him not, when he would, went unto a witch, B. Babing.
QUEST. IV. Of the divers faults and infirmities at once here committed by the people.
THe people gathered themselves together against Aaron, &c. The people in this their outrage do offend diversely: 1. In their violence: the word signifieth super Aaron, they came upon Aaron, tanquam superiores potentiae, as being mightier than he, and so pressing upon him. 2. They say, make us gods; Vide insaniam populi ; See the madness of the people, as though God can be made with men's hands, Ferus. 3. There appeared in them, levitas & inconstantia, great levity and inconstancy, that had not long before bound themselves by covenant to obey the Lord's Commandments, and so soon fall away, Marbach. 4. Their great forgetfulness also bewrayeth it self, that had heard the Lord with his own voice thundering out his Commandments, whereof one prohibited directly idolatry, and yet they in despite of God, do set up an idol. 5. Their ingratitude also is manifest, both against God the author of their deliverance, and Moses the Minister thereof, and of many great works, speaking of him contemptuously, We know not what is become of this Moses, Gallas. 6. Their stupidity was wonderful, that having the cloud before them, an evident sign of God's presence, and the manna, which fell daily of his providence, they setting at naught such excellent signs, figuram appetunt, quae ipsorum vanitati respondeat, desire a figure answerable to their vanity, Calvin. Oleaster thinketh, the cloud at this time was taken out of their sight: but that is not so; for it is said, chap. 13.22. That he took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. 7. Thus the people at once sinned diversely: 1. They sin manifestly against the first Commandment: 2. They offend in publicam ipsorum fidem, against their public faith given: 3. They offend not only in the outward work, but also impiissima opinione, in their wicked opinion, thinking hereby to obtain remission of their sins: 4. And they do not only transgress against God, but against Moses their deliverer, and so they violate both the first and second table, Ferus.
QUEST. V. Why the people say unto Aaron, Rise.
Vers. 1. VP, or, rise. 1. Which is not so said, as though Aaron did then fit, when the people came unto him. 2. Neither is it necessarily hence collected, Quod matutin • s fuit hic concursus, &c. That this running together was in the morning, as Cajetan thinketh, and that they did as it were awaken and raise up Aaron. 3. But this manner of speaking showeth their importunity, that they would have him dispatch quickly, and with all speed do, as they willed him. 4. And beside, they seem to cast some good color and pretence upon this their haste, because they had expected and waited Moses coming down a great while: and therefore they would stay no longer, Tostat. qu. 3. 5. Beside, they seem hereby to tax Aaron's negligent administration, that he was secure and remiss in the government, and therefore in this manner rouse him up, Osiander. 6. This their speech also showeth, that they pressed upon him violently, and urged him, saying, Surge, Rise, that is,