Commentary on Genesis and Exodus
QUEST. LXXIX. How the Lord is said to have a book.
TAke me out of the book, &c. 1. This is a metaphorical speech, sicut nos ea literis consignamus, as we use to sign with letters, those things the memory whereof we would have kept: so God is said to have a book, not that he needeth any book of remembrance, but because all things are present before him, as if they were written in a book, Simler. Junius.
2. So also Thomas: Liber vitaein Deo dicitur metaphorice ; The book of life is said to be with God by a metaphor, according to the use and custom of men: for they which are chosen to any special place or service, conscribuntur in libro, are written in a book, as soldiers, and Counsellers, as among the Romans the Senators were called patres conscripti, the fathers whose names were written or registered.
3. So also Burgens. Sicut liber militiae vocatur, in quo scribuntur electi ad militiam ; As the muster book, or of warfare is so called, wherein their names are written, which are chosen for war: so the Lord is said to have a book of life, wherein all they are comprehended, which are ordained to salvation, Burgens. addit. 8.
QUEST. LXXX. Whether any can indeed be raced out of the book of life.
TAke me out of the book of life. 1. Some think that the elect indeed may be raced out of the book of life: for they which are elected, Si secure vivunt abs{que} penitentia à numer • electorum Dei excluduntur, If they live securely without repentance, are excluded out of the rank, and number of the elect, Marbach. To the same purpose also Osiander: Deletur rursus de libro vitae, &c. He is blotted again out of the book of life, which by his sins loseth the celestial inheritance. 2. Contra. But this is an unsound opinion: 1. For thus either they must make God ignorant of things to come, that he certainly forseeth not the end of the elect and reprobate, and so is deceived in his decree, in ordaining some to be saved, which shall not be saved; or else they must be driven to confess, that God's decree is mutable, that he changeth his sentence in excluding those upon their sins, which were before elected. But neither of those are to be admitted, for neither is God subject to change, James 1.17. neither can his prescience or foreknowledge be deceived: as the Apostle saith, The foundation of God remaineth sure, &c. the Lord knoweth who are his, 2 Tim. 2.19. But this were no sure foundation, if they, which God in the decree of his election, knew to be his, should afterward fall out not to be his.
2. Indeed, they which live and die without repentance, cannot be elected. But it is impossible that they which are elected, should finally fall away, or be void of repentance: but as God hath decreed the end of such to be everlasting salvation, so he hath also ordained the way and means, which they should walk in: as the Apostle saith, Ephes. 1.4. As he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love. Therefore Tostatus, with other of that side, are herein more sound, than the moderne Lutherans: Qui intus scripti sunt in libro vitae secundum firmam Dei praedestinationem, impossible est deleri, &c. It is impossible for those to be blotted out, which are written in the book of life, according to God's firm and certain predestination, Tostat. qu. 43. So also Lyranus, Impossibilis est deletio, &c. It is impossible to be blotted out, if we take it simply to be written in the book of life. So also Burgens.
QUEST. LXXXI. Of the two ways whereby we are said to be written in the book of life.
BUt one may be said two ways to be written in the book of life. 1. Lyranus hath this distinction; one way they are said simply to be written, In quantum praedestinati sunt in noticia Divina, as they are ordained to salvation in the knowledge and prescience of God; and they that are thus written can never be blotted out: another way, they are scripti secundum quid, written after a sort, not according to the divine prescience or predestination: Sed secundum dispositionem in eis actu existentem, & secundum praesentem justitiam ; But according to their disposition, which is in act in them, and according to their present justice: and thus are they said to be blotted out, not in respect of God's knowledge, as though anything can fall out against his prescience, but in respect of their change, from grace into sin.
2. Thomas also to the same purpose: some are said to be blotted out, Non secundum rei veritatem, sed secundum hominum opinionem ; Not according to the truth of the thing, but in the opinion of men: for it is usual in Scripture, ut aliquid dicatur fieri, quando innotescit, that a thing should be said to be done, when it appeareth. So some are said to be written in the book of life, quia homines ibi opinantur scriptos propter presentem justitiam, because men think they are there written, in respect of their present justice. Then some are there written, ex pradestinatione, by predestination, which can never be blotted out. Some, ex gratia, in respect of their present grace, which they may fall from, and so be blotted out. And again in another place, he expresseth the same thing in other terms. Some are predestinate of God, Ins • ut simpliciter habituri vitam aeternam, Simply to have life eternal in themselves: and these are so written in the book of life, as they can never be blotted out. And some are so written, Vt habeant vitam aeternam non in se, sed in sua causa ; To have life eternal not in themselves, but in respect of their cause and present state of Justice, which when they fall from, they are said to be blotted out.
3. So before them both, Augustine, We must not so take it brethren, Quod quenquam Deus scribat in libr • vitae, & deleat illum ; That God writeth any in the book of life, and blotteth him out for if a mortal man said, that I have written, I have written, shall we think that God writeth and blotteth out: Praescius est Deus, & praedestinavit omnes ante constitutionem mundi regnaturos cum filio ; God foreseeth all things, and he did predestinate all before the making of the world, that should reign with his son, &c. Therefore this is said, Secundum spem ipsorum qui ibi se scriptos putabant ; That some are written, which are said to be blotted out in their own opinion, because they thought they were there written: so that where it is said, let them be blotted out of the book of life, the meaning is, ut ipsos constet non illos ibi esse, that it may appear unto them, that they are not there. To this purpose Augustine, as he is alleged both by Simlerus, and Borrhaius.
4. Tostatus followeth the same distinction: that some are written in the book of life, secundum firmam praedestinationem, according to God's sure predestination: some only secundum praesentem justitiam, in respect of their present justice: these may be blotted out, and not the other: but he addeth further; that so likewise in the book of God's prescience, wherein only they are written, whose end is damnation: some are written there, secundum firmam Dei praescientiam, according to God's firm prescience: others, secundum praesentem injustitiam, according to their present injustice: These may be blotted out, and not the other. And this writing of them in one book, according to their present justice; in the other, according to their present injustice, he calleth the writing, foris, without the book: the other writing according to God's predestination and prescience, he saith, is intus, within the book.
Then out of these positions, he inferreth certain conclusions: 1. That it is possible for one to be written in both these books, the book of life, and the book of death together: in the one, according to God's predestination or prescience; in the other, according to their present justice or injustice. As he which is predestinate unto life, may according to his present state of injustice be written in the book of death, foris without, as Paul, while he was yet a persecutor: and one may be in God's prescience written in the book of death, and yet according to his present state of grace, he may be written in the book of life, as Judas, while yet he continued in Christ's obedience and preached the Gospel.
2. Yet it is possible for one to be written twice in the same book, both in regard of God's prescience, and his own state and condition: as Moses was thus written in the book of life, and Judas when he betrayed Christ in the book of death.
3. They which are written in the book of life according to predestination, may be blotted out thence, according to their present state and condition, as David, when he sinned: and so in the other book likewise, as Saul, while he was yet a virtuous King, he was written in the book of rejection in God's prescience, but blotted out, in regard of his present justice.
4. But he that is written in the book of life according unto predestination, cannot be written in the book of death according to God's prescience, and so on the other side: because one and the same cannot be foreseen of God, both to salvation, and condemnation.
5. And they which are written according to their present justice in the book of life, cannot at the same time be written in the book of death, according to their present injustice: because one cannot at the same time be counted righteous, and wicked before God, Tostat. qu. 43.
But these exceptions may worthily be taken unto Tostatus conclusions: 1. Because he maketh a book of death, and speaketh of putting in, and blotting out of that book: whereas the Scripture acknowledgeth only a book of life, not any of death: for not to be written in the book of life, though they be not written in any other black book, is sufficient unto everlasting perdition. 2. He calleth the book of death the book of God's prescience only, as though God were not a Judge also in condemning the vessels of wrath into hell, and ordaining them justly thereunto, as he is in the electing the vessels of honor to salvation. 3. It is an error, that God writeth any in either of those books on the backside in respect of their present state or condition of justice or injustice: for God's writing there is unchangeable: they are there said to be written, in regard of their present state, secundum spem ipsorum, in their own hope, as Augustine, or secundum opinionem homin • m, according to the opinion of men, that think them to be there written: as Thomas before alleged.
QUEST. LXXXII. Whether Moses did well in wishing to be raced out of the book of life, and in what sense he so prayeth.
NOw then seeing the elect, which are once written in the book of life, can never be blotted out, and Moses was not ignorant thereof, how could he pray so directly against the will of God?
1. Some think that he might so pray, to be raced out, not as he was there eternally written according to God's prescience, but in respect of his present state of grace: as Lippoman saith, that when Moses sinned at the waters of strife, delevit eum de libro secundum praesentem justitiam ; God blotted him out of his book in respect of his present justice, but afterward put him in again, &c. But it cannot be so here: for seeing none are so blotted out, but by their sin: for Moses to desire to be so raced out, had been, petere peccare mortaliter, to crave to sin mortally: and again, God doth not thus race out any, in respect of their unrighteousness, but they race out themselves.
2. Some think that Moses thus prayed, quia turbatus erat, because he was troubled and perplexed, and did not consider at that instant, whether that were impossible, which he desired: and they think he thus spake, ex impetu passionis, in the heat of his passion, Ex Lyrano. And Calvin saith not much unlike: Mosem tanta vehementia fuisse abreptum, ut loquatur quasi ecstaticus ; That Moses was carried away with such vehemency, that he spake as a man beside himself. But Lyranus reason confuteth this answer: because, tranquillitas mentis, tranquility of mind is required in him that cometh unto God.
3. Augustine giveth this exposition: Ego sum certus, quod non delebis me de libro vitae, &c. I am sure that thou wilt not blot me out of the book of life, and so Lord let me be as sure, that thou wilt not destroy this people, Ex Lyranus. Tostat. But in that to this part of Moses request, the Lord answereth negatively, that he will not blot out him, but whosoever sinneth; Moses spake not so in that sense of his own confidence and assurance, for then the Lord would not therein have contradicted him, but rather have given consent unto his speech, as approving his confidence; or else it would seem to be an impertinent answer, neither of which is to be admitted.
4. Rupertus, whom Ferus followeth, thinketh that Moses speaketh affirmatively in this sense; that if so the Lord in mercy would not pardon the people's sin, but deal rigorously, consequitur, ut me de libro tuo deleas, it must also follow, that I be blotted out of the book of life.
But this should have shown Moses to be wavering and doubtful of his own salvation; whereof the faithful have such confidence and assurance, that though thousands should perish, they would make no question of their own salvation.
5. Lyranus giveth this interpretation, that Moses thus spake, Secundum dispositionem partis inferioris anima ; According to the disposition of the inferior part of his mind, that is, in his affection and desire: though it were not so, in voluntate rationem superiorem sequente, in his will following his judgment, the superior part of his soul; as Christ in his desire wished the cup to pass from him, yet simpliciter vellet pati, simply would suffer: and so Moses here, simpliciter voluit non deleri, simply would not be blotted out.
But this example is nothing like. 1. For first divers of the ancient Writers prove out of this place the two wills of Christ, as Athanasius, Humana voluntas propter infirmitatem carnis refugiebat passionem ; His human will, by reason of the infirmity of the flesh refused to suffer: sed divina prompta erat, but his divine will was ready, &c. So also Jerome: then in this sense, this example fitteth not Moses at all, who had not two such wills as Christ had. 2. But allowing Christ here to pray as man, which is rather to be received: for as God he prayeth not, but is prayed unto. We may further admit that distinction of Peter Lombard, that there is Duplex affectus, mentis, & sensus ; A double affection of the mind, and of the sense: Christ in the affection of his mind and judgment, was willing to suffer, but sensualitatis affectu, in the affection of his sense, he desired the cup to pass: but this was a natural desire in Christ to escape death; now in Moses to wish not temporal, but eternal death, was a supernatural desire, and therefore proceeded not from the sensual part of his mind, but rather out of his most inward feeling▪ and meditation.
6. Tostatus thinketh it to be a parabolical speech, Ad signandum intentionem defideri • ; To show the intention of his desire: like unto that of Rachel's unto Jacob, Give me children, or else I die, Gen. 30. and yet Rachel would rather have chosen to live, and have no children, than to have children, and then presently die: like as if a man should say, Do this thing for me, or else kill me : and yet he had rather that thing should be left undone, than himself to be killed: and after the same manner doth Moses pray here. But this were for Moses to speak one thing, and mean another. And, as Jerome well compareth them together, Moses spake here with the like affection, that S. Paul prayeth to be an anathema, and accursed for his brethren sake; which the holy Apostle spake with his whole desire, calling Christ to witness that he lied not. As S. Paul is not to be taken there to speak parabolically, or figuratively, but even from his heart, so doth Moses here.
7. Borrhaius saith, that Moses thus prayeth with a condition, Si non vis, if thou wilt not pardon Israel, then race me out, I am vero Moses non velle Deum Israelem in totum perdere, fide agnovit ; Now Moses was sure by faith, that God would not wholly destroy Israel.
But Borrhaius maketh that the conclusion here: God will not destroy Israel, therefore I cannot be blotted out, &c. which Moses useth as an argument to persuade the other, Race me out, of thou wilt not, &c. And beside, Moses here prayeth not, that the Lord would not wholly destroy the people, for that God had granted him before, verse. 14. but that the Lord would forgive them their sin, and be fully reconciled.
8. Junius understandeth this desire of Moses, also to be conditional, but in another sense, as this condition he would have supplied, Si Deo placebit, si videbitur ; If it shall please God, if it shall seem good unto him: which condition the Apostle would have generally understood, I am. 4. So also Marbachius would have the like condition expressed, Si possibile fit, If it be possible, as our Savior putteth in that condition, If it be possible.
But these instances are not alike in temporal things, because God's will is not revealed unto us, we must limit our desires with a subordination of our wills unto God's will: as our blessed Savior there prayeth out of the natural will and desire of man, not looking unto God's secret counsel. But in spiritual things, where God's will is evidently known, as Moses knew, that it was impossible for God's decree in the election of his Saints to be changed: it had been an idle and superfluous condition, inwardly to have so conceived, or outwardly to have professed, if it were possible: himself knowing the contrary, that it was impossible.
9. And to say, that Moses preferred the safety of the people before his own soul: as Calvin seemeth to affirm, Nihil aliud venit in meant •• , quam ut salvus fit populus ; Nothing else came into his mind, than that the people should be safe; may be thought to be against the rule of charity: for though another man's soul ought to be dearer unto me, than mine own bodily life, yet my soul ought to be dearer unto me; than all men's souls in the world. And Tostatus further addeth, that if all the souls of the Saints, yea of the Virgin Marie should perish, unless my soul perish, Citius deberem eligere om • es illas perire, quam animam meam ; I ought rather to wish all their souls to perish, than mine own.
10. Wherefore this only remaineth to be the meaning and sense of Moses fervent desire here, that, because the salvation of Israel was joined with God's glory, both in respect of the promises made to Fathers, which it was not for God's honor to frustrate; and to prevent the blasphemies, which the Egyptians and other, would be ready upon the ruin, and destruction of the Lord's people, to cast out against him: Moses therefore, Non tantum populi salutem, sed ante omnia gloriam Dei spectavit ; Did not only look unto the salvation of the people, but unto the glory of God, so that in respect thereof is careless of his own salvation, Simler. Pretiosa est nobis animarum salus, sed multo pretiosior nobis esse debet gloria Dei ; The salvation of our souls is precious unto us, but God's glory ought to be more precious unto us, Gallas. So Moses in this place, prayeth not as a man beside himself, not considering what he said: as neither was Paul forgetful of himself, when he wished to be accursed, so Israel might be saved; for Paul so writeth, Post longam meditationem; After long meditation and • dvisement.
QUEST. LXXXIII. In what sense the Lord saith, I will put out of my book, &c.
Vers. 33. WHosoever hath sinned against me, him will I put out of my book, &c. 1. Some do gather hence, Inconsiderate precatum Mosem ; That Moses prayed inconsiderately: quia castigat Deus praepostorum ajus votum, because God correcteth his preposterous desire, Calvin. But Ferus collecteth better, as if the Lord should say thus; Delector quidem tanto charitatis tuae ardore, &c. I am delighted with such great heat of charity, but justice must be kept, which condemneth not the innocent, &c. 1. Hugo de S. Victor. understandeth the Lord here to speak of blotting out, not secundùm praescientiam Dei, according to God's prescience, but secundum praesentem statum, in respect of their present state. So also Tostat. quaest. 44. But the Lord answereth to Moses petition in his sense, which was to be raced out of his book, (rather than the people should perish) not in respect of his present state, for that had been to desire to sin, and by sin to be raced out but eternally: therefore in that sense the Lord also maketh answer.
3. Some hold indeed, that God may race out the very elect upon their sin, Marbach. But that were to make God mutable, and changeable. See this assertion confuted before, qu • st. 80.
4. Junius maketh it a conditional speech: si aliqui delendi essent, if any were to be blotted out, then they which sin shall be so raced out: But the Lord speaking here of notorious sinners, pronounceth certainly what shall be their end: they shall have no part in God.
5. Some interpret it only of the manifestation of the rejection of the wicked: De •• tandem patefacturum reprob • s, &c. That God will at the length make manifest the reprobate, which for a while seemed to be counted in the number of the elect, Calvin. But the Lord answering to Moses petition, keepeth the same sense: now Moses, by racing out, meaneth not any such manifestation, for he was no reprobate, but indeed an actual blotting or putting out: therefore that must be also the Lord's meaning here.
6. Borrhai • s giveth this sense, of these words, Whosoever hath sinned, &c. that it must not be understood of every sin, but of such as sin, and are not restored by repentance. So also Ferus: Qui peccaverit mihi ; He that sinneth against me: quo in •• itur finalis imp •• nit • ntia ; by the which is signified final impenitence. This exposition is sound: but yet it taketh not away the doubt and scruple which lieth in the other words, him will I put out, &c. and not in these.
7. Wherefore I rest in Gallasius interpretation: Delere hic dici improprie, atque accipi pra rejici, reprobari ; That to blot out is spoken improperly, and it is spoken to be rejected, and become a reprobate: the Lord will blot them out, that is, they shall not be numbered among the elect. And this exposition is warranted by that place, Psal. 69.28. Let them be put out of the book of life, neither let them be written with the righteous: to be put out then of the book of life, is as not at all to be written there.
QUEST. LXXXIV. What day of visitation the Lord meaneth here.
Vers. 34. IN the day of visitation, &c. 1. Some of the Hebrews say, Primum diem anni, That the first day of every year, is this day of visitation. But God did not use to plague them upon every such day. 2. Some understand it of the captivity of Babylon, but beside, that other causes are shown by the Prophets of that captivity, so the sins of the ages then present: God would not visit the sins of the fathers upon so many generations; he saith he will visit the iniquities of the fathers, but to the third and fourth generation. 3. The Interlinearie Gloss referreth it to the Roman • captivity. But our Savior in the Gospel showeth there was another cause thereof, for that they did not know the time of their visitation, Luk. 19.44. Christ's blood, which the Jews wished to be upon them and their seed, calleth for vengeance against them. 4. Lyranus taketh this day of visitation, for the day of final judgment. So also Osiander. But that judgment shall be general: the Lord here speaketh of a particular day of visitation for the Israelites only. 5. Some think that God sent a special plague not long after, for this idolatry, which is mentioned in the last verse of this chapter, Tostat. quaest. 46. So also Junius Analys. But we read not of any such plague mentioned in the Scripture, and therefore, it being a conjecture without ground, is with more reason rejected, than received.
6. Rab. Solomon thinketh, that every day, wherein the Hebrews were punished, was this day of visitation: and R. Moses Gerundens. saith, that there is no revenge to this day in Israel: Wherein there is not an ounce of the iniquity of the calf, Ex Oleaster. But the Lord meaneth some special day of visitation here, Tostat. quaest. 46. And this is the Jews blindness, to think still that they are punished for their fathers sins, because they see not their own.
7. Simlerus and Borrhaius, Pelargus, do think this day of visitation, to be understood of all those plagues and calamities, which they suffered in the desert; where all their carcasses fell, which were above twenty year old, when they went out of Egypt, only Caleb and Joshua excepted. And though this befell them for their murmuring, as is declared, Numb. 14. yet other former sins might concur withal.
8. But it is not necessary to set down any certain time of punishment, which should be this day of visitation, Cum vary tum in pa • res tum in filios, Deus animadvertit, Seeing God did divers ways punish both the fathers, and the children, Gallas. And it is no new thing with God, Plura simul peccata uno vindictae genere vocare in judicium, In one kind of punishment to judge many sins, Calvin. Therefore, seeing God often times deferreth the punishment of the fathers, to the third and fourth generation: the Lord afterward when he saw his time, and other sins gave occasion, did also remember this.
9. But together this must be understood, that God would in the mean time expect their repentance: and if they did not repent, then when time served, he would remember them accordingly, Marbach. Yet the Lord doth also herein a manner foretell, that the people would give novas subindies occasiones, new occasions still of punishment, such was their hardness of heart, Calvin.
QUEST. LXXXV. When the Lord plagued the people for the calf.
Vers. 35. SO the Lord plagued the people. 1. R. Solomon thinketh, that this was some plague sent into the host by the Lord at this time, beside the slaughter of three thousand by the Levites. So also Tostatus. But there being here no express mention made thereof, this opinion wanteth a foundation to be built upon.
2. Lyranus addeth further, that thus the Latin text may be helped, which readeth 23. thousand, for three thousand: these 20. thousand might be those which died of the plague. But Tostatus taketh away this answer; for still, if the original only make mention of three thousand, and the Latin of 23. thousand, it must needs be in error departing from the Hebrew fountain, quaest. 46. Yet Tostatus falleth into a worse inconvenience, in justifying here the Latin text before the Hebrew, as is shown before; quest. 72.
3. Therefore these words, And the Lord plagued the people, have relation to the slaughter of three thousand, made by the Levites, verse. 28. and it is said the Lord plagued them, that they might know, that this punishment, Non à Mosis arbitrio, sed judicio Dei profectum est, Proceeded not from Moses mind, but from the judgment of God, Gallasius. So also Simler. Calvin. Oleast. Osiander. Marbach. Pelarg.
4. Junius thinketh that this plague was alio tempore, at another time, when the Lord punished them for other sins. But the former exposition is to be preferred, because we read not of any such plague inflicted for this sin. So Hugo de S. Victor. interpreteth: so God plagued the people, scili • et supradicta interfectione, &c. that is, by the former slaughter which the Levites made: whence it appeareth, H • c instinctu Dei factum, non malevolentia Mosis, That this was done by instinct of God, not through the malice of Moses.
QUEST. LXXXVI. Of the difference between the act of sin, the fault, stain, and guilt.
Vers. 35. BEcause they made or procured the calf which Aaron made. The Latin Translater readeth, the Lord plagued them, pro reatu vituli, for the guilt of the calf, that is, the sin committed about the calf. Tostatus hereupon taketh occasion to show the difference between p • cca •• do, & reatus, the sin and the guilt thereof, which Jerome thus translating seemeth to confound; and because some use may be made of his tractate here, I will compendiously, and summarily abridge it.
In every sinful act then there are five things to be considered, Actus peccati, cu • pa, • acula, reatus, poena ; The very act of the sin, the fault, the blot, the guilt, the punishment.
1. The act of sin, as it is an act, is not always evil: for idem est actus in peccato, & in honesto, there is the same act in substance in sin, and in that which is honest: as in adultery there is the like external act, as in lawful matrimony; the fault, which is in respect of the circumstances, which are not observed, maketh the difference.
2. The second thing to be considered, is culpa, the faultiness of the action, which is committed by the not due observing of circumstances, which are these: 1. Quid, what it is, that he doth, whether it be lawful or unlawful, honest or dishonest. 2. Quantum, the quantity must be considered, as one may steal much or little, and rail sparingly, or with a full mouth. 3. Quoties, how often, for he that committeth the same sin often, is more blameable, than he which doth it but seldom. 4. Qualiter, in what manner, whether willingly or unwillingly, whether he be quick or slow in doing it. 5. Cum quo, with what instrument: as he that smiteth with a stone, is not equal to him that striketh with a sword. 6. Ad quem, with whom the sin is committed, as fornication between them that are married, is more heinous, than between single parties. 7. Vbi, where, in what place: as to steal anything out of the Church is worse, than out of an house. 8. Quando, when, for it is more to sin upon the Lord's holy day, than upon another. 9. Ad quid, to what end: for the end maketh a thing of it self lawful, unlawful: to make an action good, all these things must concur: but it is enough to make it evil, if it fail in any of them: Now this faultiness of the action passeth with the action it self, which is the subject thereof, and remaineth not.
3. But there is left behind macula, a certain stain, or blot in the soul, whereby the image of God is deformed.
4. And beside this stain, there is a guiltiness of punishment.
5. And then the last thing is the punishment it self in this world, or the next,
QUEST. LXXXVII. How God may justly punish twice for one sin.
BUt seeing it is here said, that God plagued the people, how can it stand with God's justice to punish them again for the same sin, as he threateneth he will visit their sin in the day of visitation. The like doubt may be moved, how God in justice inflicteth eternal punishment after temporal: as the disobedient in Noah's flood then perished with water, and now their spirits are in prison of hell. So Sodom and Gomorrhah were burnt with fire, and now suffer beside the vengeance of eternal fire, whereas the Lord saith by his Prophet, Non consurget duplex tribulatio; Tribulation shall not rise up the second time: but to this divers answers are made.
This rule being admitted, that God punisheth not twice for one fault, though it is not well concluded out of that place of the Prophet, for there the meaning is, that God will make a final destruction at the first, he shall not need to afflict them again: as Abishai said to David in that sense, Let me smite with a spear to the ground, and I will not smite him again. But this principle being granted, thus it may further be answered.
1. That the same sin is not twice to be punished, if the punishment be equivalent to the sin: otherwise we see divers punishments may be inflicted justly even among men, according to the quality of the offense, as traitors are hanged drawn and quartered. So because no temporal punishment is equal to the sin committed, the everlasting is justly also added.
2. If the wicked were but guilty of one sin, one punishment might satisfy▪ but seeing they commit many, it is not unjust for them to taste of divers punishments.
3. Everlasting punishment is to be considered two ways, Extensive, in respect of the continuance of it, and intensive, in the increasing and enlarging of it, though the wicked are temporally punished here, yet God may afterward use some mitigation of punishment in hell, for that which they endured here. And this solution Tostatus insisteth upon, as the best, quast. 47.
But none of these answers do fully satisfy: not the first, for everlasting punishment is equivalent to the greatest sin, though no temporal judgment should go before: nor the second, for though they are guilty of many sins, yet when God punisheth them for all together, it is counted but as one punishment, and therefore should not be iterated according to that rule: nor the third, for though everlasting punishment should be mitigated, yet it is a second, and iterated punishmen • .
4. Wherefore▪ the best solution is this, that temporal judgment is not properly a punishment: but it is tanquam aliquid hortativum, as means to persuade them to repentance. And if they be intractable, and will not repent: yet is their example profitable for the admonition of others, as S. Peter saith, That Sodom and Gomorrah were made an example to them, that afterward should live ungodly. And unto the obstinate themselves, their final destruction is not so much here a temporal punishment, as principium p • nae aterna, a beginning of their everlasting punishment.
4. Places of Doctrine.
1. Doct. The Jews found to be Idolaters as well as the Gentiles.
Vers. 1. VP, make us gods. Rupertus and Ferus following him, note hereupon, that the Jews sinned as well as the Gentiles: lest they might have insulted over them as the only Idolaters: Vt tam Iudaeis, quam Graecis os omne obstruatur ; That as well the Jews mouth as the Grecians might be stopped: as the Apostle saith, Rom. 11.32. God hath shut up all in unbelief, that he might have merci • upon all.
2. Doct. God seeth all things both good and evil.
Vers. 7. THe people have corrupted their ways. The Lord did behold the vanity of the Israelites, how they had made them a golden Calf, and sacrificed unto it, and danced about it: according to that saying of the Wiseman, Prov. 15.3. The eyes of the Lord in every place behold the evil and the good: and Job 11.11. He knoweth vain men and seeth iniquity, and him that understandeth nothing.
3. Doct. All anger not unlawful.
Vers. 19. SO Moses wrath waxed hot. Basil upon this example of Moses, who afterward commanded the Levites to put their brethren to the sword, which was not done without an holy anger, inferreth, that ira quando oportet, & ut oportet ex ration dispensata, &c. anger shown when and as it ought, and governed by reason, est actionum bonarum ministra, is the instrument of good actions: as he showeth further by the example of Phinches against the adulterer and adulteress, and of Helias against Baals Priests. And hereby Calvin confuteth that paradox of the Stoics: Omnes animi motus esse viti • sos ; That all the motions of the mind are vicious: for this anger of Moses being in zeal towards God's glory, and so proceeding from the instinct of God's Spirit, was a commendable virtue.
4. Doct. All monuments of idolatry must be removed.
Vers. 20. AFter he took the Calf. Moses here taketh away the occasion of idolatry, & it a tollit, ut nihil inde relinquatur, and so he taketh it away, that nothing remaineth thereof: So likewise did Hezekiah, that brake down the brazen Serpent, and Josiah, that demolished all the monuments of idolatry, Ferus.
5. Doct. Peace not to be had with the wicked.
Vers. 27. SLay everyone his brother, &c. Gregory hereupon well observeth, that although peace be much to be desired, yet men must take heed, ne consentiendo perversis, ab authoris su • se pace disjungat, lest by consenting unto the wicked, they do disjoyne themselves from the peace of their Creator, &c. as here the Levites would have no peace with the Idolaters, but put them to the sword. So the Prophet David saith, Psal. 139.21. Did I not hate them O Lord, that hate thee, &c. yea I hate them with a perfect hatred.
6. Doct. To punish, and do execution upon wicked offenders, no disgrace.
Vers. 29. COnsecrate your hands unto the Lord. They had shed the blood of their brethren, which had committed idolatry, yet therein did an acceptable service unto God: for they were armed thereunto by the lawful authority of the Magistrate. Atque hic unus casus est, quo licet privato uti gladio ; And this is the only case wherein it is lawful for a private man to use the sword, when it is given him by the lawful Magistrate, Ferus. Therefore, Si judex vel tortor es malorum, ne judices te proph • num ; If thou art a Judge or tormentor of the wicked, do not think thyself thereby profaned: for it is as acceptable unto God to punish the offenders, as to extol the righteous, Oleaster. Gideon commanded his eldest son Iether to fall upon the Kings of Midian, and afterward at their request, he did execution with his own hands, Judge. 8. So Phinchas ran thorough with his sword the adulterer and adulteress: Samuel with his own hands hewed Agag the King of the Amalekites in pieces. It was not then a shameful or opprobrious thing to be an executioner, as nowadays it is: whereof these two reasons may be given, because such commonly as are used in that service, are lewd persons themselves, and so odious: and men that are evil bent, would not have any punishment inflicted upon sin, and therefore they hate the very minister of justice. But seeing that God useth as well good Angels as evil in the execution of his judgments; and the place and calling of a Judge is honorable, that giveth sentence upon the wicked, and seeing it is as pleasing to God to punish a wicked person, as to set free the righteous, it cannot be an odious thing in it self to be a minister of justice, Simler.
7. Doct. The number of the elect certain with God.
Vers. 32. TAke me out of the book. God then hath as it were a book written, wherein all the names of the elect are contained: whence it may be concluded and inferred, that the number of the elect is certain with God, and none of them can possibly perish, Piscator: as the Apostle saith, The foundation of God is sure, and hath this seal, the Lord knoweth who are hi • , 2 Tim. 2.19.
5. Places of Confutation.
1. Controv. That it is not lawful to make images to represent God by.
Vers. 5. TOmorrow shall be the holy day of Jehovah. It is evident then, that neither Aaron, nor yet Israel did think this Idol to be their God; but they thought this tended to God's honor: and they used this only as a visible representation of God: the Romanists therefore use but a slender shift when they allege, that they are unlike the former Idolaters, Quod stat •• & simulachra ne{que} vocent, ne{que} exist • meant deos ; Because they do neither call, nor think their images to be gods: for no more did the Gentiles think, that the very idols which they worshipped, were their gods: they called them all by a figurative speech, because they were made to represent their gods: likewise, those are but vain pretences, which are commonly used by the popish Idolaters: Nolum • s à Deo recedere, ipsum quaerimus, &c. his adjumentis imbecillitas nostra sublevatur, &c. We purpose not to depart from God's service, we seek and serve him, but by these means our infirmity is helped, &c. for all this here the Israelites pretended, Gallas. See more hereof, quest. 18. before, and Synops. centur. 2. error. 44.
2. Controv. The Papists proved to be Idolaters like unto the Israelites.
Vers. 6. ANd offered burnt offerings, &c. Though the idolatrou • Israelites intended here the service of God, yet in as much as they set up an Altar before the golden calf, danced before it, and praised it, they were very formal Idolaters, and idol Worshippers. The Romanists therefore are not here wrongfully charged to worship idols, seeing they set them up in their Church before Altars, decke them with flowers, adorn them with apparel, and jewels, burn candles before them, and incense, kneel unto them, and knock their breasts: yea they set their similitude of beasts before their images, as a dog they dedicate to Rachus, an hog to Antony, a Dragon to S. George, an Hart to Hubert, Gallas.
3. Controv. Against the Jews that boast they came not of Idolaters.
THe Jews likewise are here refuted, who make their boast, Quod ex iis, qui idololatria dediti fuerunt, non descenderunt ; That they are not descended of them, which were given to idolatry: whom Cyril thus confuteth: Patres eorum in deserto vitulum conflatilem adoraveru • ; Their fathers in the desert worshipped the golden Calf, and in the time of the Judges they went after strange gods, and under the Kings, Judea as well as Israel played the harlot, Ierem. 3.8. and committed spiritual fornication.
4. Controv. That the Pope may err.
Vers. 5. WHen Aaron saw that, he made an Altar before it. By this that Aaron was seduced, and not only made a calf for the idolatrous people, but erected an Altar, and proclaimed an holy day: we see that even holy men of excellent gifts, and high calling, erroribus & peccatis gravissimis obnoxios, are subject to errors, and grievous sins, Piscator. Which showeth the shameless pride of them, which being neither in calling nor gifts like Aaron, yet say they cannot err, B. Babing. The Pope is far inferior to Aaron, who erred; at the least he would not challenge to be superior to Peter, who erred in denying his master, and after was received, when he was reproved openly by S. Paul, Galath. 2. See more of this, Synops Pap. Centur. 1. error. 47.
5. Controv. Against the invocation of Saints.
Vers. 13. REmember Abraham and Isaac. &c. The Romanists do urge this place to prove the invocation of Saints: who (they say) being in heaven do pray for us here in earth. But herein they contradict themselves, holding that the Fathers under the Old Testament, were in that dungeon of darkness, which they call Limbus Patrum, and so were ignorant of such things, as were done in the world: but it is evident in this place, that Moses doth not make these Fathers Mediators or intercessors for Israel; but only presseth and urgeth the covenant which the Lord confirmed by oath unto them.
6. Controv. Against merits.
LYranus further upon this place noteth, Allegat merita Patrum, Moses allegeth the merit of the Fathers. But Moses insisteth only upon the promise, which the Lord made to Abraham, which was fou • ded upon the Mesiah: therefore, Non propter patrum merita, sed respectus promissi Messia petit, he maketh request, not for the merits, or worthiness of the Fathers, but in respect of the Messias who was promised, Simler. For neither was Abraham himself justified by his works of merits, but by faith, as Saint Paul showeth, Rom. 4.3.
7. Controv. Against the Lutherans that tolerate images in their Churches.
Vers. 20. ANd he took the calf. Moses did not only restrain the people from worshipping this abominable idol, but he defaceth it, and taketh it out of the way; which practice and example of Moses showeth their error, who although they condemn the adoration of images, yet think they may be tolerated in their Churches. But Moses could not endure the sight of this Idol. So the Apostle saith. Babes keep yourselves from Idols, John. 5.21. They must not only beware of worshipping them, but take heed of the offense that may come by the sight of them, Gallas.
8. Controv. Against the Popes insolency that endureth not to be reproved.
Vers. 21. ANd Moses said unto Aaron, &c. Though Aaron were appointed of God to be the high Priest, yea he was Moses elder brother: yet Moses doth no • forbear him, but doth openly reprove him: therefore the insolency of the Bishop of Rome is intolerable, who holdeth scorn to be reproved: unto whom his clawbackes ascribe so much, Vt simille 〈◊〉 ducat ad • re • m n • m • ei dicat, cur facis sic, &c. That although he should lead a thousand souls to hell, none should say unto him, why dost thou so? Simler. Paul rebuked Peter openly, who by silence confessed his error, and suffered himself to be reprehended.
9. Controv. Against satisfaction before God by temporal punishment.
Vers. 28. SO the children of Levi did as Moses commanded, &c. The Lord was well pleased with this punishment, which was inflicted by the Levites upon the idolaters: yet we must not think, that God's wrath was hereby satisfied: for God was appeased before by Moses prayer, verse. 14. neither was it likely that the punishment of a few could satisfy for the sin of the whole host; that the death of three thousand could make amends for the sin of six hundred thousand, Simler. But, ad exemplum profuit, this punishment was profitable for the example of others: and by this means, castra purgata fuerunt, the campe was purged of the ringleaders of this sin, Calvin.
10. Controv. Of the corrupt reading of the vulgar Latin text, setting down 23. thousand, for three thousand.
ABout three thousand: The Latin Translater therefore here readeth corruptly, 23. thousand, as is before shown at large, quest. 72.
11. Controv. All shedding of blood maketh not one irregular, and unmeet for the Ministry.
Vers. 29. COnsecrate your hands. The Romanists observation therefore of irregularity is superstitious, that allow none to be admitted to Orders, which have been shedders of blood: Lippoman one of their own Writers, giveth here a good note, Non est ergo omnis effusio sanguinis irregularitatis nota ; All shedding of blood is not then to be held a note of irregularity; seeing the Levites thereby were consecrated, &c. Indeed manslayers, and bloody men are not easily to be admitted to the Ecclesiastical Ministry: but one which hath served in the wars, or had borne the office of a Judge, being otherwise meet for his gifts, is not for any such respect to be debarred: As Ambrose in the better times of the Church, of a Judge was made a Bishop.
12. Controv. Against the Romanists that think no man can be certain of his salvation, but by revelation.
Vers. 32. RAce me out of thy book. Procopius here well collecteth, Ecce Mosi per omnia exploratum fuit, &c. Behold, Moses did certainly know, that his name was contained in the book of life. But Tostatus thinketh, that this was extraordinary: and that now, Aut rarissimi homines aut quast nullus certus est ; That few, or in a manner none are sure of their salvation. Moses he thinketh had this by revelation, and by his familiar conference with God: and so S. Paul, when he was taken up into the third heaven, Tostat. quaest. 42.
Contra. 1. Moses was assured of his election, even as other faithful are: God answereth him, that he which sinneth, that is, without repentance and recovery, shall be raced out: therefore he that sinneth not so, but repenteth of his sin, is sure he is there written: as the Apostle saith, He that is borne of God, sonneth not: sin doth not reign in him: and so again it may be turned, he that sinneth not, is borne of God. And S. Peter saith, Brethren give diligence to make your election and calling sure, for if ye do these things, ye shall never fall, 2 Pet. 2.10. By good works then, as lively testimonies of our faith, our election may be made sure. 2. The ground also of S. Paul's confidence and assurance, was not so much any special revelation, as the common operation of faith in Christ: he was persuaded nothing should separate him from the love of God, which is in Christ Jesus our Lord, Rom. 8.39. Faith therefore in Christ, Paul's Lord and ours, assureth us of God's inseparable love. See more Synops. Centur. 4. err. 25.
13. Controv. That God doth not only foresee, but upon his foresight also decree the condemnation of the reprobate.
Vers. 33. HIm that sinneth, will I put out of my book. Tostatus further here hath this observation: that the reprobate are not predestinate of God, as the elect are, but praesciti tantum, only foreseen: Solum cognoscit Deus quod iste vel ill homo erit infoelix, non quod de eo aliquid statuerit, &c. He only knoweth, that this or that man shall be damned, and be unhappy, not that God decreeth anything of such, quest. 41.
Contra. 1. This opinion is contrary to the Scripture: Judas is called the child of perdition, John. 17.12. Saint Paul calleth the reprobate vessels of wrath, prepared to destruction, Rom. 9.22. and Saint Inde, They were of old ordained to this condemnation, verse. 4. These places do evidently show, that the reprobate are ordained, prepared, and appointed unto condemnation. 2. Otherwise, if it were not so, that God decreeth the end and condemnation of the wicked, he should be deprived of the one part of the office of the supreme Judge, which is as well to decree punishment to the wicked, as rewards to the righteous. 3. Indeed a difference there is between the decree and foreknowledge of the one, and of the other, but not that which Tostatus imagineth. As first, God ordained both for the elect, the end, which is salvation, and the way for them to walk in: but God foreseeth only the evil ways of the wicked, but their end he both foreseeth, and decreeth: secondly, the decree of election is only of grace, without the foresight of the faith, or good works of the Saints: but the decree of actual condemnation in the wicked, is upon the foresight of their sin, and misbeleefe, as is elsewhere shown more at large. See more hereof, Synops. pag. 822.
14. Controv. The punishment of sin remaineth not after forgiveness of sin.
Vers. 34. YEt in the day of visitation, I will visit them. Ferus hereupon observeth, that God many times, dimissa culpa p • nam sibi reservat, &c. doth reserve the punishment, the fault being pardoned. As Adam and Eve had their sins forgiven upon the promise of the Messiah, yet they both received punishment: so Numb. 14.20. God at Moses request forgave the sin of the murmurers, yet all their carcasses fell in the wilderness.
Contra. 1. That which God forgiveth, he perfectly pardoneth: Ierem. 31.34. I will forgive their sins, and remember their iniquities no more: Ezech. 18.22. His transgressions shall be mentioned no more unto them. But if the punishment should be reserved still, then after remission, their sins should be remembered. 2. Wherefore their chastisements which follow after the confession of sin, as in the examples given in instance, were rather corrections for their own emendation, or the example of others, than punishments for sin: as Tostatus reasoneth, that if sin be directly punished, nunquam daeretur ei temporalis poena, sed aeterna, it should never have temporal, but eternal punishment: it is therefore, non poena peccati, sed admonitio quaedam, not the punishment of sin, but a certain admonition, Tostat. qu. 47. See Synops. pag. 653.
6. Moral observations.
1. Observ. The absence of the Pastor very dangerous.
Vers. 1. OF this Moses, we know not what is become. Vides hoc loco absentia rectoris, grandem fieri jacturam populi ; We see by this place, that the people are in great hazard by the long absence of the governor, Lippom. Let idle Pastors, and secure Non-residents remember this, how that the wolf will spoil the flock, when the Pastor is gone: therefore Saint Paul exhorteth the Elders of Ephesus to take heed of themselves and the flock, because he knew, that after his departure grievous wolves would enter, not sparing the flock, Act. 20.29.
2. Observ. Men are then unthankful, when their good is intended and procured.
FUrther, herein is noted their great ingratitude, that while Moses was occupied in receiving laws for them for their good, they go about to make an idol: so as Chrysostom noteth, The Jews the same night sought to take Christ, when he instituted his last Supper for their comfort. The people here renounce Moses, even when he was most careful for their good, Oleaster.
3. Observ. Excess in eating and drinking, maketh men forget God.
Vers. 6. THey sat them down to eat and drink, and rose up to play. Which showeth that gluttony and drunkenness is the mother of play and wantonness: as Gregory noteth, Cum corpus in refectionis delectation resolvitur, cor ad inane gaudium relaxatur: While the body is too much delighted in outward refection, the heart is let loose to vain rejoicing, Pelarg. So the Apostle saith, Be not drunk with wine, wherein is excess, but be filled with the Spirit ; the filling with wine maketh us empty of God's Spirit.
4. Observ. Against prodigal expenses, in superstition and vanity.
Vers. 3. THey plucked from them their golden earings. Here appeareth the right guise of superstitions men, that are very sparing in setting forth the true service of God, but are most lavish in decking their idols, as many adulterers do suffer their wives and children to want, being most prodigal in maintaining their harlots, Simler. They also are here noted, which upon their vanities can bestow whatsoever, as in playing at dice and cards, and such like, but are very sparing in works of charity, as giving to the poor, Oleaster.
5. Observ. The force of the Saints prayers.
Vers. 10. LEt me alone. We see what force is in the prayers of the Saints, whereby the Lord's hands are as it were tied and bound from smiting: Dei potentiam servi praeces impediebant: The servants prayers hindered the Lord's power, Jerome. Ligatum habent sancti Dominum, ut non puniat, nisi permiserint ipsi ; The Saints have the Lord bound, that he cannot punish, unless they will, Bernard. So the Apostle saith, The prayer of the righteous availeth much, if it be fervent, I am. 5.16.
6. Observ. Not to be rash in anger.
OLeaster further doth thus collect here, that as God without Moses consent, would not exeicise his fierce wrath upon the people, so men in their anger should consult with their friends, not as Rehoboam, who refused the advice of his prudent counselors.
7. Observ. Of the commendation of fasting.
Vers. 19. HE brake them in pieces, &c. Ambrose hereupon thus noteth, Tabulas legis, quas accepit abstinentia, conteri fecit ebrietas ; The tables of the law, which abstinence and fasting received, drunkenness caused to be broken: that is, as soon as Moses saw the riot and excess of the people, through anger he brake them: Sterilitatem matris Sampson, vini abstinentia faecundavit: Annam non manducantum exandivit Deus ; Abstinence from wine made Samson's mother fruitful: and God heard Anna, abstaining from meat, &c. And our blessed Savior saith, This kind goeth not out, but by prayer and fasting.
8. Observ. No respect of persons to be had in regard of God's glory.
Vers. 21. ANd Moses said to Aaron. Calvin here giveth this good note, that Moses, the question being of God's worship, non minus fratri suo germano parcere, &c. doth no more spare his own brother, then if he had been a very stranger: there must be no respect had of friendship, kindred, acquaintance, when God's glory cometh in question: as the Levites afterwards sheathed their swords even in their own sons and brethren. So the Apostle saith, Have not the faith of our glorious Lord Jesus in respect of persons, I am. 2.1.
9. Observ. Not to put off the fault to another, whereof ourselves are guilty.
Vers. 22. THou knowest this people. Aaron putteth off the fault from himself, and layeth it upon the people: Hic est pernitiosus iam inde ab Adam in nobis inveteratus mos, &c. This pernicious error even from Adam is grown into a custom, to transfer the fault upon another, Lippoman. for so did Adam turn it to Eve.
10. Observ. Mercy and justice to be tempred together.
Vers. 27. SLay every man his brother. Videmus in Mose duo contraria, &c. We see two contrary things in Moses, mercy and judgment: mercy in his praying for the people, and justice in commanding the idolaters to be slain, Ferus: which two being joined together in Governors Civil and Ecclesiastical, do make a pleasant and sweet harmony: as the Prophet David saith, Psal. 101. I will sing mercy and judgment, unto thee O Lord I will sing.
11. Observ. We must go on in our calling, though we see others punished before us.
Vers. 24. GOe now therefore, bring the people, &c. Though the Lord did respite the people's further punishment; yet he would not have Moses be negligent in that charge which was committed unto him: Etsi vult populum punire, tamen nobis pergendum est in nostromunere: Although God intend to punish his people, we must go on in our duty, Simler. So when the plague was begun in the host, Moses bid Aaron take his censer, and so he censed between the dead and the living, and the plague stayed, Numb. 16.
CHAP. XXXIII.
1. The Method and Argument.
I N this Chapter is set forth the reconciliation of God with his people, wherein first the preparation to this reconciliation goeth before, to verse. 12. then the manner of the reconciliation followeth to the end of the Chapter.
1. In the preparation: 1. There is shown on God's behalf, how first he telleth Moses, that although he would bring them into the land of Canaan, yet he will not go with them himself, verse. 1, 2, 3. and the effect that followed, the sorrow of the people, verse. 4. Secondly, the Lord chargeth them to lay aside their good raiment, verse. 5. and the people obeyed, verse. 6.
2. On Moses behalf: he to show that the Lord was departed from them, the more to humble them, pitched his tent without the host, verse. 7.
3. On the people's part is described their humility in looking toward Moses, and worshipping toward the Tabernacle: with the cause that moved them, God's presence there in the cloud, and his talking with Moses, to verse. 12.
2. The manner of the reconciliation followeth: 1. The reconciliation it self is set down: 1. With Moses reasons, taken from God's favor toward him, verse. 12. from his covenant with the people. verse. 13. from the contrary inconvenience, verse. 14. from the effects, the glory of God among the people, verse. 15.2. And God's gracious condescending, verse. 15, 17. 2. The sign of this reconciliation where we have Moses request to see God's glory, verse. 18. And the Lord's answer partly granting his petition, verse. 19. partly dening it, but with some limitation, verse. 20. to the end.
2. The divers readings.
Vers. 6. Far off from the mount Choreb, I. better than, by the mount Horeb, B.V. or, from the mount Horeb, A.P.C.L.S. See the question following upon this verse.
Vers. 10. Afterward, as he returned with Joshua his minister to the host, he departed not, &c. that is God, I. better than to refer it to Joshua, that he departed not. See the 21. question following.
Vers. 12. Thou hast not shown me whom thou wilt send, A.P.B.G. &c. better than, what thou wouldest send. See 23. question.
Vers. 13. Shew me thy way, I. cum caeter. the way of thy goodness, C. thy goodness, is not in the text: better than, show me thy face, L. or, show thee myself manifestly, S. The word is, 〈 in non-Latin alphabet 〉 deracheas, the way.
Vers. 15. If thy presence or face go not, I.V.B.G.A.P. if thy majesty, C. better than, if thou go not, L.S. the word is 〈 in non-Latin alphabet 〉 pancea, thy face.
Vers. 16. I and thy people shall be separated, I.V.C.A.P. better than, shall be glorified, L.S. or, have preominence before all people, B. G. the word is 〈 in non-Latin alphabet 〉 phala, to devide, separate: it shall appear, that thou hast a special care of us beyond all people.
3. The questions discussed.
QUEST. I. At what time the Lord uttered this commination.
Vers. 1. Afterward the Lord said unto Moses, &c. 1. Calvin thinketh, that this commination here set down was delivered unto Moses, before he did break forth into that pathetical petition: to be raced out of the book of life, if the Lord would not pardon the people: and that upon this threatening that the Lord would go no more with him, then followed that vehement prayer of Moses. 2. But I rather think with Junius, that this was spoken after God had repented him of the evil, which he had intended utterly to have destroyed the people: and after Moses had in his great zeal and love toward his people wished to be raced out: for immediately upon that prayer, chap. 32.34. he promiseth his Angel should go with them: and so doth the Lord here: therefore the coherence of the argument showeth, that this followed immediately upon the other.
QUEST. II. Whether the narration of Moses Tabernacle in this chapter be transposed.
YEt though this commination be joined in order of time to the Lord's speech, set down in the end of the former chapter, a great part of this chapter, Tostatus thinketh of necessity must be transposed: as that narration which is inserted of Moses Tabernacle, verse. 7. to verse. 12. which was done before Moses went up the second time into the mount. And this he goeth about to prove by these reasons: 1. When the Lord thus spake unto Moses, he was in the mount with God: for thither he went again, chap. 30.31. but Moses Tabernacle was not in the mount: for out of the Tabernacle Moses went into the campe and returned: but when he went up the second time, he staled 40. days there continually and came not down: the people also saw Moses when he went into the Tabernacle, but they could not see him in the mount: and it is said verse. 11. that his servant Joshua went not out of the Tabernacle, but he did not go up into the mount with Moses. 2. At such time as Moses removed his Tent without the campe, the Lord was not yet reconciled to the people: and therefore Moses pitched his Tent without the host, as a sign, that God was departed from them: but after that Moses came down the second time, the people were reconciled, and fell to making of the Tabernacle. 3. And after the Tabernacle work was taken in hand, Moses was then continually present to oversee the work; it is not like then that Moses Tent at that time was removed without the campe: wherefore Tostatus seemeth to conclude upon these reasons, that this was done before Moses went up the second time into the mount, where he stayed other forty days: and it was most like that then Moses sequestered himself out of the campe, when he said he would go again up unto the Lord, chap. 31.30. Tostat. qu. 3.
But this being granted, that all this was done before Moses went up the second time unto God to fetch the second tables; yet it followeth not that the history is transposed: but all this which is in this chapter contained, is likely to be done in that order which is here set down: and that going up, mentioned chap. 32.30. was not that when Moses carried up the tables of stone, which the Lord bid him prepare, for that followeth after, chap. 34.1. but it was some other going up unto God, though not into the top of the mountain, where the thick cloud was: the reasons are these: 1. Because this going up of Moses was the next day after the slaughter by the Levites, which was the next day after he came down with the tables, chap. 32.30. But he went not up with the second tables so soon. 2. Moses at this conference with God, came and told the people • what the Lord said, that he would not go with them; whereupon they sorrowed, verse. 4. But when he went up with the second tables, he stayed there forty days, and came not down. 3. Moses was see in a cleft of the rock which was in the mountain, while the Lord passed by, verse. 22. before he went up the second time with the tables, chap. 34.1. therefore this was another going up beside that. See more of this, qu. 74. chap. 32.
QUEST. III. How God saith he will send his Angel, and yet himself not go with them.
Vers. 1. I Will send an Angel before thee. 1. Some think, that this is but a repetition of that which the Lord promised before, that they should be brought into the land of Canaan, and that God's Angel should go before them. But God promised these things upon a condition, and now upon their disobedience he reverseth all, and saith in effect unto them, Pergite quo vult • s, ego omnem vestri curam abjiciam ; Go whither you will, I will have no more care of you, Ferus, Marbach. But by the former promise, chap. 32.34. Mine Angel shall go before you : it is evident, that the Lord doth confirm here his former promise, and not reverse it. 2. Cajetan thus expoundeth, that God was content his cloud should go before him, as it did, but he will not dwell among them in his Tabernacle, as he had promised. So also Burgens. But the contrary is evident, because God had already prescribed unto Moses, the form and fashion of the Tabernacle, all which had been to no effect, if the Lord would not make it his habitation: for to what purpose then, should they make it? 3. Calvin, because a difference is here made, between the sending of an Angel before them, and God's being among them, thinketh that this is understood of a created Angel, and not of that Angel of God's presence, before promised, chap. 23. which was Jesus Christ himself. But the same Angel is understood both here, and there, because the same office was to be performed in both places, to bring the people into the land of Canaan. And so the Interlinearie Gloss. understandeth, Angelum quem se missurum spondet Dominus Deus, Dominum Iesum Christum possumus intelligere ; The Angel, which the Lord God promiseth to send, we may understand to be our Lord Jesus Christ.
4. Rupertus giveth this sense, I will send mine Angel before thee, that thou mayest enter into the land of Canaan, sed non ut intras in terram viventium, but not to enter into the land of the living. But here the text doth not insinuate the spiritual Canaan, but the terrestrial only, as it is described to be a land, that floweth with milk and honey.
5. The author of the Scholastical history, here saith, that whereas God was the keeper of Israel himself, before they committed idolatry: he afterward appointed Michael the Arch-angel to be their keeper and guide; who is called their Prince. But the same Angel, which the Lord promiseth now to send before them, did go before them before, Exod. 14.19. and 23.20. Behold I will send an Angel before thee, which indeed was Michael the Arch-angel, or principal or chief Angel, who was no created Angel, but even Christ himself, for who else is the Prince of the Lord's people?
6. Wherefore, whereas God saith he will send his Angel, and not go himself, the meaning is not, seeing God is everywhere, that he would not be with them, per potentiam, by his power, but not as before; per miraculorum operationem, by the operation of miracles, Lyranus. Tostat. Negat se amplius familiariter illis praesentem fore ; He denieth that he will in that familiar manner be present, as he was before, Simler. Gallas. Aut inter eos visibiliter residere, Or to be visibly resident among them. Iun. But afterward, when upon Moses request God changed his purpose, that he would go with them himself: then he was present, in working miracles for them, as before, as in sending them flesh, Numb. 11. and causing water to come out of the rock, Numb. 20. Tostat. qu. 4.
QUEST. IIII. Why the Lord saith, he will not go with them himself, lest he should consume them.
Vers. 3. LEst I consume thee in the way. 1. Rupertus so understandeth this, as though the Lord would have the people no more to take him for their God: Non tibi expedit, ut me Deum tuum nomines culturam meam profitearis ; It is not good for thee, that thou do henceforth name me for thy God, or profess my worship: for it were better not to know God at all, than knowing to provoke him, &c. But if the Lord's meaning were utterly to renounce them, as being not his people, he would not have promised to send an Angel before them.
2. Neither is it to be thought, that the Angel should be, Deo misericor dior, more merciful than God, and ready to spare them: for even the Lord had told them before concerning the Angel, that he would not spare their misdeeds.
3. But if God should be present, as is said before, in working miracles for them, and multiplying his benefits, tanto esset populi rebellio gravior, the rebellion of the people and their unthankfulness, should be so much the greater, Lyranus. And this is the reason, why the Lord punished his own people more for their idolatry, than he did the Gentiles, because the Lord had done more for them, than any other people, Tostat. qu. 5. So Hugo de S. Victor. Lest I should destroy thee, Iratus aliquando tua stultitia, si tecum essem assidue. Being at the length angry for thy foolishness, if I should be continually with thee. So also Junius, Ne si gravius in praesentiam ipsius peccaverint Israelitae, &c. Lest the more the Israelites did sin against the Lord being present, the more grivous punishment should be decreed against them.
QUEST. V. What ornaments they were, which the people laid aside.
Vers. 4. ANd no man put on his best raiment, or his ornament. 1. Hugo de S. Victor. by their ornament, here understandeth the Tabernacle of Moses, where the Lord talked with him, which was an ornament and grace to the people: which now was removed away from them, and pitched without the campe. So also Gloss. interlinear. But the removing of Moses Tabernacle is afterward mentioned, verse. 7. it was then a divers thing from this: and this ornament here spoken of, was peculiar, and several to everyone, which they laid aside, so was not this Tabernacle.
2. R. Salom. understandeth this ornament of certain golden coronets, which were miraculously put upon every ones head by the Angels, at that time when the law was delivered, whereby they were espoused unto God: which now they put off, as having broken their faith toward God, to whom they were espoused.
But, neither is it likely, that everyone had such a golden coronet, for whence should they have such abundance of gold? Tostat. qu. 7. And if this ornament were miraculously given them, it was no more in their power to put them off, than it was at the first to assume them: and if it had been any such ornament of their espousals, they were then stripped of them, when they had first transgressed, when Moses saw that the people were naked, chap. 33.25. Simler.
3. R. Salom. beside this, hath another exposition: by their ornaments understanding their favor, and dignity with God, which now they had lost. But it was not in their power, either to lay aside, or to take up this kind of spiritual ornament. The Lord could deprive them thereof, whether they would or no.
4. The Chaldee paraphrast, by these ornaments, understandeth, arma bellica, their weapons of war, their swords, and their bows, and such like. But it seemeth that both men and women laid aside these ornaments: whereas the men only did wear armor.
5. Some think that these were the ornaments, which they did wear for the honor of the golden calf, Oleaster. But it is not like, that if they had worn any such, that they did put them on still, seeing the Levites had put to the sword divers of them for their idolatry: they would not have been so shameless as in despite of Moses to have carried in open view those marks of idolatry.
6. Therefore these were none other ornaments, than their costly and precious apparel; which they used to wear in the time of public joy: as the Septuagint translate them, 〈 in non-Latin alphabet 〉 , their glorious garments, such as they received of the Egyptians, with other jewels of gold and silver, when they came out of Egypt, chap. 3.22. Tostat. quaest. 7. So also Burgens. Nullus ex more, indutus est cultu suo ; None of them was decked in apparel, as they used to be; Depositis ornamentis, lugubri habitu incedebant ; Having laid aside their ornaments, they went in mourning weeds, Iun. Pelarg.
QUEST. VI. Why in public repentance they used to change their habit.
Vers. 4. THey sorrowed. That is, they put on sackcloth and mourning garments, not as though true repentance consisted in the change of the outward apparel: for the Lord saith by his Prophet, Rent your hearts, and not your garments, Joel 2. but the external signs of repentance are profitable also, and not to be neglected for these causes. 1. That by these signs, Conspicuum fiat eos vete peccatum suum agnoscere ; That by these outward arguments it may appear, that they do truly confess their sin, Lippom. God will have fructus cum arbore, the tree with the fruit: the tree is the penitent and contrite heart, the fruit outward confession, and humiliation, Ferus. 2. Because men by their sin do not only provoke God, but offend men, it is requisite, that as in their heart, they do humble themselves before God, so they should by their outward behavior give satisfaction unto men, Ferus. And so, ignominia partem ultro subire inter homines, &c. willingly undergo some shame among men, in condemning themselves. 3. It is profitable also for the good example of others: ut alias ad imitationem provocent, to stir up others to imitate the like, Calvin. 4. I is infirmitas nostra sublevatur ; By these outward signs of repentance, our infirmity is helped, Gallas. and our sorrow and repentance thereby increased. 5. Reales sunt quadam preces, The humble habit and gesture of the body, are certain real prayers whereby we are stirred up more earnestly to entreat pardon at God's hand, Simler.
QUEST. VII. Why the Lord thus spake unto Moses.
Vers. 5. FOr the Lord had said. 1. Tostatus opinion is, that this here is inserted by way of anticipation, because Moses delivered this unto the people, after his coming down from the mount the second time, because at the same time, Moses moved his Tabernacle without the campe, which was after his second coming down; for it is called here the Tabernacle of the Covenant, verse. 7. because the tables of the Covenant were there kept, which Moses had not yet received; for the first tables were broken.
Contra. 1. At Moses second coming down, the people were reconciled, for Moses brought the tables of the law, which was a sign of reconciliation between God and his people: therefore it is not like, that then so long after the people put off their raiment in sign of repentance. 2. Neither is it like, their sorrow and repentance was so long deferred. 3. And as unlike it is, that then Moses removed his Tabernacle, which was a sign unto the people, that God would not dwell among them, when the Covenant was renewed, and the tables new written. 4. Neither is it called the Tabernacle of the Covenant, as the Latin Interpreter readeth; but ohel mogned, the Tent of the Congregation.
2. Some think, that this is here rehearsed, concerning the people's laying aside of their costly apparel, and the removing of Moses Tent, per recapitulationem, by recapitulating: supposing these things to have been done before Moses went up into the mount: their reasons see before quest. 2. where they are propounded by Tostatus, as though he inclined to that opinion: but qu. 8. upon this chapter, he seemeth rather to be of opinion, that here an anticipation of the story is to be admitted, a narration of that before, which was done after, and not a recapitulation, a setting down after, of that which was done before. But the history is not prevented in this place, as is shown before: so neither is it deferred, for all this here rehearsed could not be done in the space of one day; which must be admitted: if these things were done before Moses went up again unto God, which was the very next day after the slaughter of the people by the Levites chap. 32.30. 3. Cajetanes opinion is, that Moses was at this time with God in the mount; Et quod rursus de monte descenderit ; And that he came down again from the mountain, and told the people these things. But at Moses second going up to the mount, to receive the second tables, he continued there forty days, and forty nights, and eat nothing, Deut. 9.18. during that time he came not down. 4. Wherefore this was some other going up of Moses unto God, though not into the thick cloud, beside his second solemn going up, for the second tables: so that Moses went unto God, and returned to the people again, before he was called up, and bid to bring other tables of stone with him like to the first, chap. 34.1. And then this history is not transposed, but things are set down in that order, wherein they were done. See before quest. 2.
QUEST. VIII. In what sense the Lord saith, I will come upon thee, whereas he said before, I will not go up with thee.
Vers. 5. I will come suddenly upon thee, and consume thee. 1. Some think that this is spoken comminatorie, by way of threatening: promittet se manifestare eis in mala eorum, he promiseth to show himself unto them, but to their hurt, Hugo de S. Victor. That as he denied before he would go up with them, that is, to show his comfortable presence among them: now he will come upon them with indignation, Gallas. Although I have spared thee, semper tamen non parcam, yet will I not always spare thee, Ferus. But if indeed the Lord did here threaten certainly to be revenged of them, he would not presently have called unto them for repentance, bidding them to put away their costly raiment.
2. Therefore Lyranus thinketh, that these words are uttered also comminatorie, in threatening manner, but with condition of their repentance, that then he would not destroy them, as the destruction of Nineveh was so conditionally threatened. But this is no commination, but a repetition only of that, which the Lord had denounced before, verse. 3.
3. Some think that these words are uttered, prophetice, prophetically: Rabanus of the day of judgment, wherein they shall certainly be judged for their sin. Gloss. interlin. Of the Babylonian, or Roman captivity. So also Burgens. Semel ascendit Dei filius incarnatus, &c. Once the Son of God incarnate came among them, and utterly destroyed them. So also Ferus. But the Lord speaketh of the time present, of his coming unto them now, inbringing them to the land of Canaan, as appeareth, verse. 1, 2.
4. Therefore others think, that these words are delivered, not comminatorie, by way of commination, sed cammonitorie, by way of admonition, as Chrysostom observeth, Hosts. qui volunt supplicium infligore, &c. The enemies, which intend to punish, do not only say nothing of it, but go about it most secretly, lest they which are to be punished for it, knowing of it, should escape: but the Lord contrariwise, praedicit, differt, territ, when he intendeth to punish, doth give warning of it, defferreth it, terrifieth, &c. ut quae minatur, non inferat, that what he threateneth, be not brought upon them, and so the Lord doth here, he threateneth to move them to repentance.
5. But these words are rather spoken, enuntiative & declarative, by way of declaration, as Cajetan, Declaratio est ejus, quod dixerat ; It is a declaration of that, which he had said before verse. 3. Lest I consume thee in the way. And the meaning is this, si tecum ascenderem, contingere posset, &c. if I should go up with thee, it might come to pass, that I should destroy thee. Osiander. So also Junius. It is therefore a declaration, or repetition of the former reason, why the Lord would not go up with them, lest being provoked by their sins, he might consume them.
6. And the Lord to this end so often telleth them, that he will not go with them, that they might more earnestly sue unto God, for his comfortable presence still: for the Lord purposed not to withdraw his presence from them: as afterward he saith unto Moses. My presence shall go with thee. Like unto this, Cyrillus maketh that answer of our Savior in the Gospel, who being asked of his brethren, if he would go up to the feast, said first he would not go up, and yet afterward went up: Propter incredulitatem Iudaorum iturum se negavit, tamen propter pancos sanctos ascendit, &c. He denied to go up, because of the unbelief of the Jews but he went up for their sakes which believed, &c. So here, though the Lord refused in respect of the idolatrous and rebellious people, to go up with them, yet for Moses sake he granteth his presence.
QUEST. IX. Whether the people put off their ornaments twice.
Vers. 5. NOw put thy costly raiment from thee. 1. Lyranus thinketh, that this was another putting off, than that before spoken of, that the people first of themselves put off their costly raiment, and then, when the Lord commanded them, they also put off their golden crowns. But, 1. It is a mere imagination, that they had any such crowns: 2. If they had any such, it is like when they put on their mourning apparel, that they would also have laid by their coronets, which were not seemly for mourners to wear, Tostatus, qu. 7.
2. Cajetan thinketh, that first, ornatum personalem spontanei deposuerunt, they did lay down of their own accord their personal ornaments: but afterward they are commanded to take away also the ornament of the place: Locus superior, mons Dei, ornatus erat à filijs Israel ; The higher place, which was the mountain of God, the Israelites had decked and adorned, because the Law there was given; which the Lord commandeth to be taken away, because of the sin of the people there committed. But seeing they were straitly charged not to come near the hill upon pain of death, chap. 19.13. it is not like they did decke and adorn the hill: and they are bid to put their ornaments from them, not from the place.
3. Osiander thus interpreteth; Depone totum ornamentum tuum ; Lay aside all thy ornaments, and put on sackcloth: He thinketh they had put off some before, and now are bid to put off the rest: but the same word 〈 in non-Latin alphabet 〉 gnathah, used in both places, showeth, that the text speaketh of the same ornaments.
4. The Interlinearie gloss, by their ornaments here understandeth, manifestam Dei praesentiam the manifest presence and apparition of God. But it was not in the people's power to lay aside that ornament.
5. Some understand by this ornament, faith, qua populum illum carnisse liquet ; which it is evident that people wanted: Ex Lippom. But God would not bid them lay aside any such ornament.
6. Lippoman expoundeth it thus: Videri potest hoc quadam praecedentis depositionis approbatio ; This may seem to be a certain approbation of their former laying aside of their garments. But it is a commandment, that they should do it, therefore not an approbation of a thing done.
7. Tostatus thinketh that this laying aside of their garments was done all at once: but he saith, that it was not now done, but after Moses second return from the mountain, which opinion is confuted before, qu. 7.
8. Therefore Gallasius better resolveth, in reading here in the preterpluperfect tense, ( for the Lord had said ) So also Iun. Genevens. And thinketh this to be given as a reason, why the people put off their ornaments, quia jussu Dei factum, because it was done at the Lord's commandment: Ne{que} enim illi excogitarunt hoc opus poenitentia ; For the people did not devise this work of repentance of themselves, Simler. So also Calvin saith, it is an explication of the former, Non fuisse ornatos, quia id vetuerat Deus ; That the people had not their ornaments, because God forbad them. The same also is the opinion of Oleaster, that God spake these words before, when he said, I will not go up with thee, verse. 3.
QUEST. X. In what sense the Lord saith, That I may know.
Vers. 5. THat I may know what to do unto thee. 1. The Interlinear. Gloss. giveth this sense, Vt sciam, id est, scire faciam, &c. That I may know, that is, make thee know, what a great wickedness thou hast committed, whereby thou art deprived of my presence: Nam ab illo die non ita manifest apparuit illi populo ; For from that day he did not so manifestly appear unto that people, &c. But beside, that the Lord still went before them after this, by his visible presence; he speaketh here, not as having determined what to do, but as yet one deliberating with himself.
2. Rupertus thus interpreteth, That I may know, &c. Nullam enim habet materiam struendae misericordia, &c. Because the Lord should have no matter for his mercy to work upon, if there did not go before some show of repentance, &c. But the Lord in this speech determineth nothing, he keepeth them in suspense.
3. Tostatus turneth it the other way, that seeing the objection, and humiliation, Sciam, quid debeam poenae tibi infligere, &c. I may know, what part of the punishment I should inflict, qu. 7. But, as it is said before, suspensos relinquere videtur, he seemeth yet to leave them in suspense.
4. Lyranus therefore resolveth upon this sense: Non quod Deus aliquid de novo cognoscat : Not that God should know anything more than he did, but that by the change of the people it might be made manifest, what it was fit for the Lord to do unto that people. So also Ferus. That although the Lord knew all things in himself, yet ut ex operibus ejus sciat, &c. he might know by their works, whether he should do good or evil unto them, Simlerus. The Lord speaketh not then of his knowledge in respect of himself, sed ut manifestum fieret, but that it might be manifest unto men, Tostat. That a reason of God's works might be evident to all.
5. So although God, Non simpliciter ignoscit, gustum tamen misericordia dando, &c. Doth not simply pardon them, yet in giving them a taste of his mercy, he doth animate them, to sue more earnestly for pardon, Calvin.
QUEST. XI. Why it is said, they laid aside their good raiment, from the mount Horeb.
Vers. 6. THey laid aside their raiment, from mount Horeb, &c. 1. Some give this sense, after Moses came down from the mount, they put them off, Genevens. But it is shown before, that this was done before Moses came down from the mount the second time, qu. 2. and how many words are inserted: after Moses came down, which liberty, if it were lawful to take, one might make any sense of the Scripture.
2. Cajetan, whose opinion is partly touched before, qu. 9. thinketh, that indeed they took off the ornaments from the very mount, which they had decked, and adorned: but they are bidden, verse. 5. to put off their ornaments from them; they were then upon them, and not upon the place.
3. Tostatus understandeth it thus: Ex eo loco non habuerunt ornatum ; From that place, they had no ornaments; and so maketh this the sense, as though not only in that place, but afterwards going from that place, they left off those ornaments. And Oleaster coniectureth thus; Forte vsque ad ingressum terrae nullis festivis vestibus usus est ; It may be, they used not their best apparel, till they came into the land of Canaan, &c. But if they had not worn their garments afterward, it had been no such miracle, that their raiment did not wax old upon them, during the space of forty years, as it is observed, Deut. 8.4. And after they were reconciled unto God, the cause of their mourning being taken away, it is like the sign of their sorrow, their mourning weed was discontinued.
4. The most do expound, circa montem Horeb, about the mountain Horeb, Ferus. Ad montem, at the mountain, Vatab. They mourn in the same place, where they had offended God with their sin, Marbach. that the very place might put them in mind, what great benefits they had deprived themselves of: there they had received the Law, and there the tables of the covenant were broken, Gallas. What place this Horeb or Choreb was, is shown before quest. 2. chap. 3. Gallasius and Marbach think, that Sinai was the name of that part of the hill toward the East, and Choreb, of the other part toward the west.
5. But Junius doth give the best sense of this place, they laid aside their ornaments procul à monte Choreb, a great way off from the mount Choreb; as taking themselves to be unworthy of God's presence, who abode in Choreb. And so in the like manner Moses removed the Tabernacle, where the Lord shown visible signs of his presence far off from the campe, in the verse following, as a sign of God's indignation and departure from among them.
QUEST. XII. What Tabernacle Moses removed out of the campe.
Vers. 7. THen Moses took his Tabernacle, &c. 1. Calvin taketh this for the Tabernacle, which God appointed Moses to make, which he supposeth to have been made already. So also Rupertus. But that cannot be, for the making of the Tabernacle followeth afterward, chap. 35. And if this be admitted, the whole history that remaineth in this book should be transposed: neither had they any time to make it; for Moses was newly come down from the mount, where he had hitherto received but instructions, how the Tabernacle should be made: and if the Tabernacle of the Lord had been already made, it should not now begin to have been first called, Ohel mogned, the Tent of the congregation.
2. Some think that this is, per prolepsin dictum, spoken by a figure Prolepsis : the Tabernacle is mentioned as now made, which was not made till afterward, Gloss. interlinear. But that Tabernacle situated, and erected in medio castrum, in the midst of the campe, and never without the host: therefore this was not that great Tabernacle or Sanctuary, Gallas.
3. Cajetan seemeth to understand this of the great Tabernacle, and thinketh, that Deus revocat, quod alias promiserat, &c. God doth here revoke that which he had promised concerning the Tabernacle, that he would therein dwell among them, and that he purposed to substitute Joshua to be high Priest in Aaron's stead, because he went not from the Tabernacle, verse. 11. This God threatened, to move them to more effectual repentance, but he performed it not; Ex Simler • . But this cannot be that great Tabernacle afterward erected, for the reasons before alleged: neither was that the reason of Joshua's staying in the Tabernacle, especially seeing no such thing is insinuated in the text, but because he was Moses minister, and gave daily attendance upon him.
4. Neither is this to be understood, de suo ipsius tentorio, of Moses own Tabernacle or Tent: as Gallas. Iun. Borrhaius: for he dwelt still among the people, Simler. and he went only to this Tabernacle out of the host when the people had any business with God. And if it had been Moses own Tent there should have been his wife and children with them, that Joshua needed not to have been left behind to keep it, verse. 11. when Moses returned into the host, Tostat, qu. 9.
5. Wherefore, this was some peculiar Tabernacle, which Moses erected specially for the service of God, as it may appear by the name of it, it hath the same name, which the other great Tabernacle was to be called by: there was the cloud the visible sign of God's presence, and the people worshipped toward that place, Simlerus, Osiander, Tostatus.
Calvin useth here divers reasons, to prove that it was not Moses private Tabernacle. 1. Because Moses is said simply to have taken the Tabernacle, not his Tabernacle. 2. Because a sacred name is imposed upon it. 3. Moses changed not the place of his dwelling. 4. The Lord there shown visible signs of his presence. 5. The people worshipped toward it: all this showeth, that it was a sacred place, and not Moses Tent of habitation, &c. All this being granted, yet it followeth not, that it was the great Tabernacle, as Calvin and Oleaster think, both in respect of the time, it was not yet made, and of the place, that was planted in the midst of the campe, and not without, Lippoman.
QUEST. XIII. Why Moses pitched his Tabernacle without the host.
Vers. 7. ANd pitched it without the host. 1. Tostatus taketh the reason thereof to be this, because when the people were willed to lay aside their ornaments, Moses also would remove the Tabernacle, Quia in eo pars quaedam honoris populi consistebat ; Because therein a part of the people's honor consisted, qu. 8.
2. Oleaster giveth this reason, Quia immunda erant castra ; Because the campe was defiled by their idolatry, Moses removeth the Tabernacle.
3. But the very cause hereof was this, that as God had said before, that he would not go up with them, so Moses is commanded to remove the Tabernacle; Vt hoc signo admonerentur Deum ab ipsis abalienatum ; That they might hereby be admonished, that God was alienated from them, Simler.
4. Moses also doth this, ut promoveret ipsorum poenitentiam ; to set forward their repentance: ut agnoscerent se indignos cohabitatione Dei ; that they should acknowledge themselves unworthy of God's presence and cohabitation: as the Publican in the Gospel stood a far off, and knocked upon his breast, Ferus.
5. But herein appeareth notwithstanding, the mercy and clemency of God: that departeth not altogether, nor yet removeth the signs of his presence far off: quin interpellare possint, but that they might have access thither to offer up their requests. Marbach.
6. Rupertus maketh this mystical application of it: the pitching of the Tent without the campe signifieth, Quod coelestia sacra, quorum Minister & Pontifex Christus, &c. That the heavenly things, whereof Christ is the high Priest and Minister, are extended far beyond the carnal rites, and ceremonies of the Jews.
QUEST. XIV. How far from the campe this Tent was removed.
Vers. 7. FArre off from the host. 1. R. Salom. thinketh, that this Tent which Moses pitched without the host, was removed some twelve cubits from the campe. But this had been all one in a manner, as if the Tent should have been in the campe still: neither in so small a distance had it been a sign of God's departure from them, which herein was specially intended, Tostat. qu. 9.
2. Junius thinketh it was removed, ad millesimum cubitum, about a thousand cubits: by the analogy of the place, Numb. 35.5. where the Levites suburbs are described to be 2000. cubits from one side to another: of each side a thousand from the city, which was in the midst. But there can be no proportion taken from the fixed situation, and compass of their cities, and suburbs, for the measure and distance of their ambulatorie, and walking campe.
3. Rather the space of distance between the Tent and the campe, may be apportionated by the like, Joshua. 4.3. where the space between the Ark, that went before them and the campe, is prescribed to be two thousand cubits which maketh a mile: but hereof there can be no certainty, it being not expressed in Scripture.
QUEST. XV. Why it is called the Tent of the Congregation.
Vers. 7. ANd he called it ohelmogned. The Tent of the congregation. 1. Tostatus thinketh that it is so called, because here were kept the tables of the law, wherein was contained the covenant of God, before they were put into the Ark. So also Sa. But the first tables were broken, and Moses yet had not received the second.
2. Rupertus thinketh it is called the Tabernacle of the Covenant: Quia non ante solvuntur inimicitia, quam tendatur Tabernaculum ; because the enmity between God and the people was not dissolved, before the Tabernacle was pitched. But the erecting of this Tabernacle rather was a sign, that God was angry with the people, and vouchsafed not to be among them.
3. Ferus much what to the same sense saith, it was so called, Quia datum fuit ad confirmationem foederis ; This Tabernacle was given, to confirm the Covenant: but it was set up rather as a sign of separation between God and them.
4. Lyranus : it is so called, Quia • ibi fiebant faedera, id est, compositiones & concordiae ; Because covenants were there made, that is, the compounding and according of strife. But all those are deceived in the vulgar Latin text, which doth not here well translate the Hebrew word 〈 in non-Latin alphabet 〉 moghed.
5. This word than rather signifieth a congregation or meeting together, than a Covenant. Oleaster showeth, that this word may have four derivations: 1. It may come of gnavad, which signifieth to testify, and so it may be taken for the Tabernacle of the Testimony, which sense the Septuagint followeth: 2. Of gnadhah, to adorn, and so it may be called the Tabernacle of ornament: 3. Of gnàdhadh, to erect, & so it is named the Tabernacle of erection, because it was erected and set up, or taken down: 4. It is derived of, iagnadh, which signifieth to congregate, to meet together at an appointed time. And this he preferreth as the aptest derivation. So also Iun. Paguin. Vatabl. Because there the Lord did meet and speak with Moses▪ Oleaster. Or rather Moses proclaimed unto all, that would ask counsel of God, that they should come thither, whereupon it was called the Tent of the Congregation, or meeting together, Iun. annotat.
QUEST. XVI. Why the people stood up unto Moses, and looked after him.
Vers. 1. ALL the people stood up. 1. Calvin thinketh, that this is not to be referred to any civil honor, which they shown unto Moses, but that it must be understood de spirituali cultu, of the spiritual worship, which they yielded unto God, when Moses went to the Tabernacle. But the spiritual worship is spoken of afterward, verse. 10. They worshipped every man in his Tent door.
2. Wherefore by this behavior of the people, is rather shown the great reverence, which they shown toward his person; and this was the first fruit of their repentance, Quod honorant eum, quem prius contempserant, They honor him, whom they had despised before in his absence, calling him in disdain, This Moses; Gallas. 2. Another effect of their repentance was, they stand in their door, but dare not follow after him, as thinking themselves unworthy to draw near unto God. 3. They look after him, until he was gone in, signifying their desire unto him. 4. They worship toward the Tabernacle, Ferus.
3. Tostatus supposing that this was done after Moses came down from the mount, thinketh, that the people gave this great reverence to Moses now more than before, because of his shining countenance, which the children of Israel could not endure to behold. But it is shown before, qu. 7. that Tostatus is herein deceived, concerning the time and order of this story; for Moses was not gone up yet the second time, but was called up afterward, chap. 34.1. and therefore he had not yet such a shining countenance; which may further appear by this, because here they look after Moses, and upon him, but when his face glistred after his coming down, they were afraid to come near him, or look upon him.
4. In that the Israelites look upon Moses back parts, Rupertus maketh this mystical collection: that till all things are fulfilled which are promised in both the Testaments, Iudai non videbunt, the Jews shall see but the back parts of Moses; Strabus applieth it thus: Moses face was hid to the Jews, that is, mera & ver • legis cognitio, the very true knowledge of the law: wherein the Jews could see no spiritual or mystical thing but all carnal.
QUEST. XVII. Whether there were two clouds or one, to cover, and conduct the host.
Vers. 9. THe cloudy pillar descended, &c. 1. Tostatus here doth utter his opinion, that there were two clouds, one which was spread over the host in the length and breadth thereof, which served only to shelter them; the other was a cloud like a pillar, not so thick as the other, but more lightsome, and this served to direct them: and this is the cloud spoken of here. These two clouds he would prove out of that place, Numb. 14.14. Thy cloud standeth over them, and thou goest before them by day in a pillar of a cloud, and in a pillar of fire by night. But here are not divers clouds described; only divers offices of one and the same cloud, are mentioned: which are there to cover them, direct them, and to give light unto them. He may as well gather out of this place, that there were three clouds as two.
2. Therefore it cannot otherwise be gathered, that there was anymore but one cloud: as it is in the Psalm. 105.39. He spread a cloud to be a covering, and fire to give light in the night. The same cloud covered them, which gave them light, and that which gave them light guided them. Neither is it necessary to imagine this cloud to overspread the whole host: hanging aloft in the air, and being dispersed in the upper part all abroad, it might, being objected against the body of the Sun, be a sufficient shelter, though we do not imagine it to be of such length and breadth.
QUEST. XVIII. Why the Lord spake to Moses in a cloud.
Vers. 9. THe cloudy pillar descended. 1 Tostatus thinketh that the reason why the Angel of God spake unto Moses in a cloud, was this: because he took upon him an human body, quia hoc erat convenientius ad edendum voces, which was most fit to frame a voice by: and to the end that the people should not see this human shape, the Angel was hid in the cloud. But, the cloud being lightsome and clear, which as a pillar of fire gave light unto the campe in the night; if there had been any such human shape, it would have been seen in that bright body: beside, it was not an Angel, but God himself that talked with Moses face to face, verse. 11. who could frame a voice without any such assuming of an human body.
2. Ab. Ezra thinketh that the cloud is said here to descend, because the Lord did apply himself, and so descended as it were to Moses capacity: as a learned man, that readeth to the simple, doth frame his speech to their understanding. But although the Lord in himself, being an infinite spirit, cannot be said properly to ascend, or descend, yet because this cloud was a material and sensible thing, it may be said properly to descend, Tostatus, quaest. 10.
3. Rupertus maketh this mystical application of the cloud descending: Nemo reconciliari potest, nisi per istam columnam nubis, per istam carnem, &c. That no man can be reconciled unto God, but by this pillar of the cloud▪ that is, by that flesh wherein all fullness of the Godhead dwelled bodily, Lippoman thus also applieth it, that, as Moses entered, the cloud covered the Tabernacle; so when Christ entered into that Tabernacle, not made with hands, nube susceptus est, he was taken up in a cloud, Ferus maketh this moral use: Debemus in ostio tabernaculi, post eum aspicere ; We must in the door of these tabernacles of our bodies look after him: that is, be ready as at the door to follow him, and to lay aside these earthly tabernacles, when the Lord calleth.
4. This cloud descended, both for more reverence and majesty, because they were not able to behold God's glory, Gallas. as Christ was taken up in a cloud, that his Disciples should not gaze after him into heaven: likewise, it was fittest both to shelter them and conduct them: and typically shown, that they saw, but as in a cloud and darkly: the clear light being reserved for the coming of Christ.
QUEST. XIX. How the Lord spake to Moses, face to face.
Vers. 11. THe Lord spake unto Moses face to face, &c. And yet afterward verse. 20. the Lord saith, thou canst not see my face. 1. Augustine doth thus reconcile these places: in the first he speaketh, de oculis mentis, of the eyes of the mind, whereby we see God: in the other, he showeth, corporeis oculit neminem videre Deum, that no man can see God with bodily eyes. But God's essence, as it is, no creature can see at all: E • us substantiam, neque hominum, neque Angelorum, sicut est, quisquam videre potuit ; The substance of God as he is, neither any man or Angel can see: and therefore the Apostle calleth, him, the King immortal, invisible, 1. Timoth. 1.17. Gloss. ordinar.
2. Some think that God appeared here in an hamane shape; and therefore he is said to have spoken with him face to face: but the face of God, his divine essence, he could not see, Osiander. So also Tostastus saith, that the Angel here assumed a body, which was hid in the cloud, and so he spake face to face. But if Moses had at any time seen any such assumed face or countenance, it is most like he did in the mount, where he had the most glorious vision: but there was no image to be seen, Deut. 4.15.
3. Cajetan and Oleaster say, that God here, non videbatur, was not seen face to face, but loquebatur facie ad faciem, he spake face to face, as one friend with another, tanquam duobus in tenebris colloquentibus amicis, as when two friends talk together in the dark, and see not one another: as the Chaldee paraphrast readeth, that God talked with him, verbo ad verbum, word to word: and so it is to be referred to the Lord's familiar speech, not to his familiar sight, which is afterward denied. But Jacob saith, Gen. 32. that he had seen God face to face; therefore this phrase is referred as well to the sight, as to the hearing.
4. The Hebrews give this solution: that Moses is denied, totaliter, to see wholly the face of God: but he did see him, interposita quadam caligine, some mist being put between. But one friend doth not put a veil upon his face, when he talketh with his friend: as the Lord is here said to talk with Moses: the divine essence Moses could not in that mortal state see at all.
5. Thomas thinketh that it is spoken, secundum opinionem hominum, according to the opinion of men; because Moses might think, that he had spoken to him face to face. But if Moses had thought here, that he had seen God face to face, he would not have desired to see his face afterward.
6. Wherefore, by this phrase is only meant, that clear revelation, which the Lord shown to Moses more than to any other; so that it is spoken comparatively: to other Prophets the Lord will speak by vision and dream, but to Moses, mouth to mouth, Num. 1 • .8. Simler. He spoke to him face to face, valde familiariter, very familiarly, his divine essence he could not see, as the Lord answereth him afterward, verse. 20. Lyranus. As a friend imparteth to a friend his secret • and counsel: so, Deus non abscondebat ab illo consilium, God did not hide from him his counsel, Rupertus. The face of God is the knowledge of God: Cognoscitur Deus per speculum, cognoscitur per seipsum ; God is known as by a face in a glass, he is seen by himself; in a glass here, in himself in heaven, Gregor. Moses saw God here as in a glass, but as he is in himself he could not see him.
But it will be objected, that Jacob also saw God face to face, therefore he saw as much as Moses: but the meaning only is, that God appeared there to Jacob more manifestly than before: sed pro ipsius gradu & mensura ; but according to his degree, and in measure, Gallas. Marbach.
Burgensis hath another answer: that he which spake with Jacob face to face, was an Angel: he is called Elohim, which name is given unto Angels, as well as unto God: but here, he that spake with Moses is called Jehovah, which name is proper and peculiar unto God. But, in as much as that Angels name was ineffable, for Jacob desired to know it, but it was not declared unto him, it is certain that it was Christ himself, who in hmmane shape there wrestled with Jacob : and therefore I prefer the former answer.
QUEST. XX. Why Joshua is here called a young man.
Vers. 11. HIs servant Joshua a young man. 1. Joshua was not in respect of his years a young man, but was at the least at this time 43. years old, as Simlerus collecteth, for he lived after this forty years during the sojourning of Israel in the desert, and afterward was Captain and Governor of the people 27. years: which all make together 100. and 10. which was the whole age of Joshua. But allowing unto Joshua 17. years of government only, as Junius, which is more probable; then Joshua was 53. years old at this time. And it is evident, that Joshua was of good years and experience, who was before made Captain of the wars against Amalek, chap. 17.
2. And that Joshua's time of government was not 27. but only 17. years, may be thus gathered: from the going out of Israel out of Egypt unto the fourth year of Solomon's reign, are 480. years, 1 King. 6.1. which are thus gathered, forty years in the wilderness, the Judges make. 299. years; Eli, Samuel and Saul 80. David 40. of Samomons reign there must be counted four: there want only 17. years to make up the former sum of 480. which time must be given unto Joshua's government, and no more.
3. He is therefore called a young man, 〈 in non-Latin alphabet 〉 nagnar, not so much with relation to his manners, because he was integer, an upright man and innocent, without guile or fraud, Simler. Cajetan: or in respect of his service or attendance: as sometime in that sense, pure, a lad, is taken for a minister, as Iun. Oleaster, Tostatus : for there is another word meshartho, which signifieth, his minister, Lippoman. But it either may be taken here pro discipulo, for a disciple, or scholar: as our blessed Savior after his resurrection, said to h • s Disciples, children, or lads, have ye any meat, John. 21. Lippoman: or else he is called juvenis respectu Mosis, a young man in respect of Moses; Lyranus.
QUEST. XXI. Whether Joshua is here understood not to have departed from the Tabernacle.
Vers. 11. DEparted not out of the Tabernacle. 1. The most do understand this of Joshua, that he departed not out of the Tabernacle. But after the Lord was departed from Moses, and the cloud removed, m • nebat ibi ad custodiam ▪ he remained there to keep it, Oleaster: ne cui pateret accessus homini aut bestiae, that none should come near it, man or beast, Tostat. qu. 11.
2. Upon this ground they further make Joshua a type of Christ, qui semper in conspectu Dei intercedit pro nobis, who is always in the fight of God to make intercession for us, Osiander. Rupertus maketh Joshua a figure of the Gospel, as Moses signifieth the Law: Spiritus vivi • icans à tabernaculo, cujus pontifex Christus non recedit: The quickening spirit doth never depart from the Tabernacle, the high Priest whereof is Christ: which spirit the Law hath not. Gloss. interlin. applieth Joshua's continual being in the Tabernacle, unto Christ's promise, that he would be with his Disciples to the end of the world.
3. Some hereupon further note, that Aaron quasi sacerdotio suo privatur, Aaron is for the time deprived as it were of his priesthood, and the keeping of the Tabernacle committed to Joshua; Simler. Pelarg.
4. But all these collections are grounded upon the false interpretation of the text: for this last clause must be referred unto the Lord, mentioned in the beginning of the verse, not unto Joshua, for over the word 〈 in non-Latin alphabet 〉 , nagnar, is the distinction rebiah, which doth distinguish, and divide it from the sentence following. So that thus the sentence must be read: When Moses returned into the host, and his servant Joshua, a young man: he departed not from the midst of the Tabernacle: that is, God, who was present in the visible sign of the cloud, Iun. The meaning then is, that the cloud departed not from the Tabernacle, which was without the campe; whereby the Lord signified that he would not go among them, as he had said, verse. 3. And seeing Moses could not enter into the Tabernacle, while the cloud was thereon, chap. 40. how is it like that Joshua could abide there continually. And further, whereas only Moses and Joshua, as Cajetan noteth, were admitted to come unto the Tabernacle, quia soli immunes erant à peccato populi, because they only were free from the sin of the people: it was fit that Joshua should attend upon Moses, being his Minister, and that Moses should not go, and return alone into the campe.
5. Procopius so understandeth it, as that Joshua intra castra se continet, did keep himself within the campe, because he was yet but a young man▪ and not perfect, and so not fit to be admitted to the colloquy or speech of God. But Joshua neither stayed in the campe, when Moses went forth to the Tabernacle; neither yet is it to be supposed to have stayed behind in the Tabernacle when Moses returned, but he did accompany him, and attend upon him, both to and from the Tabernacle.
6. The Tabernacle needed no keeper, God showing there continually evident signs of his presence, the cloud by day resting upon the Tabernacle, and fire there appearing by night.
QUEST. XXII. When the Lord thus said to Moses.
Vers. 12. THen Moses said unto the Lord. 1. Tostatus admitteth, that all this which followeth to the end of the chapter, is set down in the same order of time, as it was done, and that there is no anticipation of the history, as there is before from these words in the fourth verse, And when the people heard, &c. unto these words, verse. 12. Then Moses said to the Lord : and he yieldeth three reasons, why the history is transposed in the former place, and not in this. 1. Because in the beginning of the next chapter there is a word of coherence, deinceps, afterward, which coupleth that history, with that which goeth before. 2. The argument is continued from the 12. verse, to the end of the chapter, and so one thing hath dependence of another. 3. The history must not be transposed without great necessity, for then we shall have no certainty in Scripture, in what order anything was done.
Contra. As these reasons may well be admitted, for the consequence and coherence of the rest which followeth in this chapter, that the things here rehearsed were done before Moses was called up with the second tables, so they serve as well to prove, that the former narration, from verse. 4. to verse. 12. which Tostatus thinketh to have been done after Moses coming down from the mount, is set in order according to the time of the doing, and went before Moses going up the second time into the mount: 1. There is the same word of coherence used in the beginning of the 12. verse, vaiomer, and Moses said, which beginneth the next chapter, vaiomer, and the Lord said. 2. There is also a coherence of the matter and argument: for Moses having shown how the Tabernacle, where was God's visible presence, was without the host, which was a sign of the Lord's departure from the people: now Moses entreateth the Lord, that he would return unto his people, and that his presence might go with them. 3. Neither is there any necessity, why the former history should be imagined to be transposed: and therefore according to Tostatus own conclusion, Semper est accipienda quaelibet litera, &c. Every place of Scripture must be taken according to that order wherein it is set down, without any anticipation, or recapitulation: nisi ex litera ipsa, vel ali •• de demonstr • tur, &c. unless by the letter it self, or otherwise it may be shown, that it is otherwise to be taken, Tostat, qu. 13.
QUEST. XXIII. How Moses desireth to know, whom the Lord would send with them, seeing he had promised before to send his Angel.
Vers. 12. THou hast not shown, whom thou wilt send with me. And yet the Lord had pormised to send his Angel before them, verse. 2.
1. Some think, that Moses causatur differri adventum Messia, doth complain that the coming of the Messiah was deferred, Lippom. And that he speaketh of one, which should lead them, not into that earthly country, sed in terram viventium, but into the land of the living, Rupertus. But it is evident, that Moses here speaketh of the conducting of them into the promised land, therefore he saith, verse. 15. if thy presence go not with us, carry us not hence: neither was Moses ignorant of the true Messias, who should conduct him, and all God's people to the heavenly Canaan.
2. Some again take it, as though Moses should desire some assistant, and associate: videbat se solum, & omni auxilio destitutum: he saw himself to be left alone; and void of all help: for Aaron, who was joined with him before, had made himself unworthy of the government; and Joshua was yet too young to take upon him the administration, Gallas. But it appeareth by the Lord's answer, verse. 14. My presence shall go with thee : that Moses required no human coadjutor to be given him, but the Divine assistance.
3. Osiander thinketh that Moses thus saith, because the Lord had retracted, and revoked his former grant, that his Angel should go before them: and therefore laboreth for the renewing of this promise. But it is evident, that twice together the Lord promised to send an Angel, chap. 32.34. and 33.2. but it nowhere appeareth that the Lord retracted that promise.
4. Oleaster thus reconcileth these places, Quia non acceptaverat Angeli ducatum, because Moses had not accepted of the guiding, and leading of an Angel, which was promised: therefore he further presseth God, to know who shall be sent with them. But seeing this Angel should cast out the Canaanites before them, verse. 2. it is not like that Moses would not accept of so gracious a promise.
5. Calvin thinketh, that the Angel before promised to be sent, was a created Angel, and ministering spirit: and that being a common benefit which is granted to other nations, over whom the Angels of God are set, therefore de continua serie prioris gratiae certior fieri cupit, he desireth to be sure of the continual course of God's former grace.
But Moses could not be ignorant, that the Angel which was promised to be sent before them, was God himself; of whom the Lord had said before, chap. 23.21. my name is in him.
6. Some understand it of the means, ostende mihi media & auxilia ; show me the way and means, whereby I should evercome so many nations, Ferus. But this had been curiosity in Moses, to have inquired after the particular means, and it had shown some weakness, and infirmity in him.
7. Cajetan interpreteth thus, God had promised his Angel before, but he shown not, quem Angelum, what Angel he would send, quantae authoritatis, cujus praesidentiae, of what authority, and presidencie, Lippom. But Moses looketh higher, than to the presidencie of Angels: for he saith, verse. 15. If thy presence go not with us, carry us not hence.
8. Burgensis hath this observation, that Moses intelligitur implicit petivisse, quod regimen populi esset sibi commissum, sine alicujus Angeli praesidentia, &c. is here understood secretly to have made request, that the regiment of the people should have been committed to him, without the presidencie of any Angel. But Moses rather declined the government of the people, as being to heavy a burden for him to bear as Numb. 11.14. I am not able to bear all this people alone: therefore it is unlike that he desired here the sole government. This opinion of Burgensis shall be handled more at large in the next question following.
9. Therefore Moses meaning is nothing but this, that whereas only he had a general promise before, that an Angel should be sent, but the Lord himself would not go, that is, in those visible signs, and working wonders for them. Moses desireth here to be instructed in the manner, which he calleth the ways of God, verse. 13. whether the Lord would still go before them in the cloudy, and fiery pillar, and dwell among them in his Tabernacle, as he had promised. Junius, who here translateth, Thou hast not shown, quae missurus, what things thou wilt send: but this translation seemeth not to be so fit, sending in this sense, is properly of persons, not of things: yet the sense that Junius giveth, is consonant unto the text. So also Lyranus, Non sufficiebat Mosi nisi ei assisteret modo praedicto ; It contented not Moses, unless the Lord would assist them, as he had done before: Mosis petebat sibi assignari praecessorem, qui miracula operaretur; Moses desired here one to be given to go before them, which should work miracles, such as had been done before, Tostat. qu. 13.
QUEST. XXIV. Whether the sole government, and leading of the people, were here given to Moses, without the administration of Angels, as Burgensis thinketh.
NOw cometh Burgensis opinion before rehearsed, further to be discussed, and examined. His assertion is this, that Moses here is desirous to know, whereas God had promised to send an Angel, whether praecursorem, & praeceptorem, a forerunner to drive out the nations before them, and an instructer also whom they should obey, as before was prescribed, chap. 23.21. are now but only as a guide and forerunner, no longer as a teacher and instructer: and so Moses doth secretly insinuate, that the sole government of the people should be committed unto him: wherein he saith the Lord condescended to Moses request; for this his opinion, further he allegeth these reasons.
1. The great merit and worthiness of Moses, is to be considered, who now after his forty days fasting, had profited and increased both in contemplation, having had conference with God, and in active virtues, both in showing his zeal toward God, in putting the idolaters to the sword, and his great charity in preferring their safety before his own salvation. And therefore the Lord held him meet and worthy, to whom the sole government of his people should be committed.
2. It is said also, Deut. 32.12. The Lord alone led them, and there was no other God with him : God alone without the leading of any Angel guided and protected them.
3. Michael the Arch-angel appearing unto Joshua, said, As a captain of the Lord's host, am I now come, Josh. 5.14. as if he should have said: Ego impeditus fui tempore Mosis magistri tui, sed nunc venio: I was hindered in the time of thy master Moses, but I now come: whereupon Burgensis inferreth, that subjectio populi Israelitici ad Angelum incepit à Joshua, &c. the subjection of the people to the Angel, began from Joshua, not from Moses.
Contra. Mathias Thoring in his replies, confuteth this fantasy of Burgensis, as he calleth it, and thus answereth his reasons.
1. Though Moses were an excellent man and in high favor with God, yet was he not to be compared with Christ: Qui usus est ministeri • Angelorum in multis, Who in many things used the ministry of Angels: and of whom specially the Psalm speaketh, He shall give his Angels charge over thee, &c. Psalm. 91. not that Christ needed their ministry, but propter Hierarchicam institutionem, because of the order of the celestial Hierarchy: God hath appointed the Angels, and blessed Spirits, as the Ministers of his will.
2. And in that place in Deuteronomy, only strange gods are excluded, not the ministry of Angels, which are subordinate unto God, for by the same reason, the ministry of Moses should be excluded also.
3. Neither can it be affirmed, that the administration of the Angels was suspended until Joshua's time: for seeing the law was given by the administration of Angels, as the Apostle showeth, Galath. 3. much more moti • columnae, the moving of the cloudy and fiery pillar, was by their ministry: Deo tamen immutabiliter present • & prasidente, God yet himself being unchangeably present and president. To this effect Thoring, who here with great reason opposeth himself to Burgensis.
QUEST. XXV. When and where God thus said to Moses.
Vers. 12. THou hast said moreover, I know the • by 〈◊〉 . 1. Burgensis thinketh, that although it be not found in these very words, where the Lord so said to Moses: yet equivalenter dicta fuisse, &c. words equivalent, and of like force were uttered, when the Lord said, Let me alone, &c. For thereby Moses might perceive, that he was well known unto God, seeing by his prayers he was able to turn aside God's judgments. But by the rehearsal of these words in the same phrase afterward, verse. 17. I know thee by name, it is evident that God had so said to Moses before.
2. Augustine therefore resolveth, Non omnia sc • ipta esse, qu • Deus cum illo locutus est, That all things are not written which God spake unto Moses.
3. Oleaster further giveth this conjecture: that it is like, Deum hac in m • ntis col • oquio dixisse, that God spake these things unto him in the mount; for that was the most familiar conference, which God had with Moses.
QUEST. XXVI. How the Lord is said to know Moses by name.
I Know thee by name. 1. This is spoken humanitus, according to the custom of men, who know many by their face, whom they know not by name; but Princes and great men do know by name, and specially mark and regard those which do attend upon them: and so the Lord saith thus much in effect, Novi te tanqu • m Ministrum, &c. I know thee as my Minister and servant, whom I often use, Oleaster. So the Lord also is said to know Moses by name, because he was in great reputation and favor with him, Tostatus. And that he had chosen him out of many for his service, Calvin. And God is said to know them that please him, and not to know those which offend him: Non quia ignorat, sed quia non approbat ; Not because he knoweth them not, but doth not approve them, Augustine.
2. God therefore herein showeth what singular regard he had of Moses, in respect of his knowledge, God knoweth all men, yea all things by their names, as the Prophet saith, Isaiah 40.26. Who hath created these things, and calleth them by their names; Non pr • dissent ad esse, nisi ea Deus vocasset ad esse ; For nothing could have a being, unless God had called it to have a being, Tostat. qu. 13. But God in respect of his grace and favor, took special notice of Moses, whom he vouchsafed to speak with face to face.
3. God hath then a common knowledge of all his creatures, but a peculiar of his elect. Concerning his common knowledge: Some have thought that God hath not, particularium cognitionem, the knowledge of particular things, but as he knoweth his own essence. Some, as Avicenna, that God knoweth, singularia universaliter, particular things universally, in respect of their general causes, not of the particular effects. As if a man were skillful in the celestial globe, he might foresee the particular eclipses in their causes, though he see them not in particular. But we are not so to think of God, for nothing is hid from his knowledge, be it never so particular, as our Savior showeth in the Gospel, that the sparrow cannot light upon the earth without our heavenly Father, Thomas.
But beside this common and general knowledge of the creatures, God taketh special notice of men, and among them of the elect; He is the Savior of all men, but especially of those that believe. The Lord knoweth the wicked, but as a Judge to condemn them, suas novit ut pater, ut servet ; he knoweth his own as a father to save them, Borrh.
4. Yea, and among all the Lord's people, Moses was of special grace with God: that whereas the people of Israel were not known in their own name, but in the names of Abraham, Isaac and Jacob: Moses was known of God in his own name, etiamsi non esset filius, although he had not been the son of Abraham, &c. Cajetan. And as the proper name showeth some special property, so God had given him, specialem gratiam prae caeteris, special grace beyond others, Pelarg.
5. Procopius addeth further, that God hath a double knowledge; one whereby he knoweth everything, and this knowledge, neque recipit magis, nec minus, is neither more nor less; he knoweth all things alike: there is another knowledge, whereby the Lord only knoweth them that know him, as the Apostle saith, The Lord knoweth who are his. And of this reciprocal knowledge, the Apostle speaketh in another place, Seeing ye know God, or rather, are known of God, Galat. 4.9. And this knowledge is divers, vary cognoscit Deus, God in divers degrees knoweth those which know him, as he is diversely known of them.
6. Rupertus further here hath this note; it was no great a matter for Moses to be known of God, and called by his name Moses ; for the Lord also called Pharaoh by his name; Et nunquid in regno ejus hujusmodi vocabulis indigebemus? And shall we need any such names in his kingdom? Therefore in that he saith, I know thee by name ; it must be understood in nomine Dei, in the name of God, which is called upon over thee; for by this name is everyone known, that is, written in the book of life, as it is said, Apocal. 3.12. I will write upon • im the name of my God, &c.
QUEST. XXVII. What Moses meaneth saying, Shew me thy way.
Vers. 13. SHew me now thy way. 1. The Latin text, for thy way, readeth thy • he: whereupon many of the ancient writers have taken occasion of long discourses, concerning the vision of God; Super quae (saith Lippoman) tot clarissima virorum ingenia multa scitu dign • , &c. Upon the which word such excellent wits have set forth many worthy things, &c. But the foundation being not found, that which they build hereupon is impertinent: concerning the vision of God, occasion shall be offered to treat afterward.
2. Tostatus, by way, understandeth, cognitionem creaturarum, the knowledge of the creatures, which is the way to know God by: but Moses speaketh of such a familiar knowledge, whereby he may find grace in God's sight, as it followeth in the next words, which the general knowledge of the creatures cannot do.
3. Ferus herein noteth Moses curiosity, that he was not content an Angel should go before them, but vult scire modum, he would also know the manner; and therefore the Lord reproveth his curiosity in the words following, My presence shall go before thee, as if the Lord should say, Let this suffice thee, why desirest thou more? But it is evident, verse. 17. that the Lord granted Moses request here, therefore the Lord reproved him not, but approved it.
4. Burgensis giveth this sense, as Moses had insinuated in his prayer, that the sole regiment might be committed unto him: so now he prayeth, that the Lord would show him his ways, that is, his manner of government; Vt possim te imitari in hujusmodi regimine ; That I may imitate thee in this government. But it is shown before, that Moses had no such intendment, to desire the sole regiment, quest. 23, 24.
5. Borrhaius referreth it to the knowledge of the Messiah, who is the way, the life, the truth: but it is evident, verse. 15. that Moses specially meaneth the way which they should go, and how they should be directed unto Canaan.
6. Oleaster, by the way, understandeth the will of God, that Moses might understand which way to please him: for he that is acquainted with ones manners, best knoweth how to satisfy and content him: in which sense David saith, Shew me thy ways, and teach me thy paths. So also the Chaldee, viam bonitatis tuae, show me the way of thy goodness. But these ways the Lord had shown unto Moses in the mount, how he would be served.
7. Some do thus expound, Shew me thy ways, per quam scilicet ducam populum tuam, by the which I should lead thy people, Vatab. Ne in aliquem miserabilem errorem inciderent, Lest they might err in the wilderness, Lippom. So also Osiander. But that which Moses requested here, the Lord granted, yet the way in the wilderness he shown him not, otherwise than going before them in the cloud, as he had done before; for thereto afterward he desired the company of Hobab to show them their way, and the best camping places, Numb. 10.31.
8. Gallasius applieth it to the government, Teach me thy way, that is, rationem, quam in hoc tam difficili negotio sequi debeam ; the manner, which I shall follow in this difficult business. But Moses expoundeth it of God's going with them, verse. 16. as he had done formerly.
9. The Hebrews have here a fabulous narration, how Moses made this request, beside his first intendment, (which was only to desire a guide to be given them) upon this occasion: There came a traveler and sat down by a well, and going away left a bag of money behind him; there followed another, and carried it away; likewise came the third, whom the first returning for his money, finding there, demanded his bag of him, who denied it, and thereupon being provoked still by the other, he killed him: Moses seeing what had happened, desired of God the way how to find out the truth, and to give right judgment: and then the Lord answered him, that there was no wrong done; for the first passenger stole the money from the seconds father, and the third had slain before the first passengers father, and therefore was justly killed by him.
But all this is a very unlikely tale. 1. For Moses being in the mount, neither could see what was done below; for then he might have seen the golden Calf, before he came at the camp, as well as have heard the noise. 2. And Moses still waiting upon the Lord, though he had seen, could not have attended any other thing. 3. Neither was it likely that any travellers of other nations would have come so near the host of Israel, of whom they were afraid. 4. And the Israelites themselves did not use to stray far out of the host, Tostat. quaest. 13.
10. Moses meaning then is this, ostende te fore ducem nostrum, &c. show that thou wilt be our guide as before, notwithstanding that threatening, verse. 3. that I may know thee to be present, and find favor to have access unto thee, as before, Iun. And Calvin collecteth well, that it appeareth by the Lord's answer, verse. 14. My presence shall go with thee, what Moses desired, and so uno verbo affirmat se praiturum, ut solebat, he affirmeth in one word, that he will go before them, as he was wont.
QUEST. XXVIII. In what sense Moses saith, That I may find grace, &c. which he was assured of.
Vers. 13. THat I may know thee, and that I may find grace in thy sight. 1. Tostatus maketh this as a part of Moses petition: that although he had found grace already with God in many things, as in bringing the people out of Egypt, in dividing the red sea, in talking with God face to face; yet that in this also he might find favor with God, to see his glory. But Lyranus better collecteth, that Moses yet desired not a fight of the Divine Essence, sed procedebat ordinate, but he proceeded orderly in his petitions, and by degrees, as he found the Lord inclined in his gracious answers. And this to be so, appeareth by the Lord's answer, My presence shall go with thee, that yet Moses desired not a sight of his glory.
2. Cajetan understandeth it actively: after I have known thy way, that is, the disposition of thy mind: Exhibebo me morigerum & gratiosum ; I will show myself dutiful and pleasing, that is, I will apply and frame myself to please. But this phrase is taken in the same sense, as it is before, the Lord saith to Moses, Thou hast found grace in my sight ; where it is understood passively of grace and favor, which Moses received of God.
3. Some take it to be no part of Moses petition, but an argument thereof from the effect: by this means, if thou wilt go with us, I shall certainly know that I have found grace in thy sight, Osiander, Calvin, Simlerus. But Moses could no way doubt of that, seeing the Lord had before certified him, that he had found grace; and upon that assurance Moses groundeth his prayer: If I have found grace in thy sight: this had been to make the ground and foundation unstable, and then his prayer also had failed.
4. Wherefore with Junius, I take it rather to be a part of Moses request: that as God had been many ways gracious before unto Moses, and he had diversely found favor in his sight; so that the Lord would vouchsafe in such manner to be present still, that Moses might have access unto his presence, and find acceptance in his prayers as before. To the same purpose Lyrani • , Ostende te mihi familiarem, scut ante fabricationem vituli ; Shew thyself familiar unto me, as before the making of the calf.
QUEST. XXIX. What is understood by God's presence.
Vers. 14. MY presence, or face shall go with thee. 1. Augustine by face, here understandeth the knowledge of God: Facies Dei est cognitio Divinitatis, &c. The face of God is the knowledge of his divine nature. 2. Cyrillus saith, Facies Dei Spiritus sanctus ; The face of God is the Holy Ghost, because he declareth the essence of God. 3. Gregory, Facies Dei respectus est gratia, &c. The face of God is his favorable respect, which should bring them happily into the land of promise. 4. But here is a revocation of the former sentence, the Lord had said, he would not go up with them. Cajetan, Penitentia enim commutat comminationes Dei in promissiones ; Repentance changeth God's threatenings into promises, Ferus. And partly upon the people's repentance, partly by Moses earnest intercession, the Lord is entreated to vouchsafe them his gracious presence: whereas he had said, he would not go up with them, which the Lord did not pronounce absolutely, but upon condition of their repentance. 5. The Lord saith then, My presence shall go before, that is, ego ipse, I myself, Lyranus. Sa. Aspectabilis praesentia mea ; My visible presence, as before, Iun. Sic te pracedam, ut vere sentias me tibi adesse, &c. I will in such manner go before thee, as thou shalt verily perceive that I am present, as though thou diddest see my face in a glass, Calvin. The Lord promised the like visible signs of his presence, which they enjoyed before. 6. And typically is here signified the blessed Messiah, who is called the face or presence of God: as the Prophet speaking of John the Baptist the fore-runner of Christ, I will send mine Angel, who shall prepare the way before my face, Borrh.
QUEST. XXX. What rest the Lord promiseth to Moses.
Vers. 14. ANd I will give thee rest. 1. Cajetan referreth to Moses: Non erit sollicitus de eventibus ; He should not be careful of any event, seeing the Lord took upon him to guide them. 2. Oleaster: I will cause thee to rest, à sollicitudine & precibus, from taking any further care, or entreating me, in granting thy request. So also Marbach: Vt sis securo & tranquillo animo: That thou mayest be secure and quiet. 3. Lippoman understandeth it of Moses death and departure, that God would bring him to rest before the people came into Canaan, yet the Lord would notwithstanding accomplish his promise. 4. Gloss. interlin. understandeth here, requiem aeternam, everlasting rest promised to Moses. But it appeareth by Moses reply, verse. 16. shall it not be when thou goest with us: that this promise was not peculiar to Moses, but general to all the people, as Calvin well collecteth: Quod totius populi comm • ne erat, Mosis personae ascribitur ; That is ascribed to Moses person, which was common to all the people. 5. Therefore by rest, Hugo de Sancto Victor. well understandeth, the leading of them into the land of promise. So also Simlerus: and their settling there after they came thither, signifying, sub Dei patrocinio fore, that they should be still under God's patronage and protection there, Calvin: and by this external rest is shadowed forth our rest in Christ: as our Savior Christ saith, Come unto me all that labor, and ye shall find rest unto your soul: which our spiritual rest shall be perfected in that glorious rest in the kingdom of God, Borrh.
QUEST. XXXI. Whether Moses here rested in God's answer, or begged anything further.
Vers. 15. IF thy presence go not with us. 1. Calvin taketh this to be a confirmation of the Lord's former grant: and that Moses embracing the Lord's answer, saith thus much in effect; that if the Lord should not so do, grant them his presence, it were better for them to perish there, than to go any further: he therefore taketh them to be deceived, who think, diversum aliquid hic notari, that some divers thing is here noted than before: for in the same sense the Lord is said to go before them, and to go with them in the midst of them.
But in that the Lord saith again, verse. 17. I will do this thing also which thou hast said: it is evident that Moses added somewhat to his former request, and begged somewhat which was not yet granted: though Calvin thinketh it is but the repetition of the same thing, tollenda dubitationis causa, to take from Moses all doubting: So also Oleaster. 2. Some do think that Moses here asketh a divers thing from that which the Lord granted, where there are divers opinions. 1. Lyranus taketh it, that whereas God promised to go before Moses, he further entreateth that he would totum populum praecedere, go before, not him only, but all the people, &c. But the Lord's promise was general, that his presence should go before, not expressing whom: and Moses request, (which the Lord yieldeth unto) wherein he maketh mention of the people, verse. 13. showeth that the Lord so meant, that he would be a guide to all the people.
2. Cajetan saith, because the Lord had promised only in general, My face shall go, not expressing whether, ant • eos, cum eis, post eos, before them, with them, or behind them: now he entreateth that he would go with him. But Moses repeating God's words, doth put to no such limitation▪ only he saith, If thy presence go not, carry us not hence: by which repeating of God's words, Moses knew well enough that God promised to go before them.
3. Rupertus therefore and Tostatus follow this sense, that because the Lord by his presence might understand some Angel, he presseth God yet further, that he would go himself with them. But this answer is granted upon the oversight of the Latin translation, which readeth here, If thou wilt not go before: whereas in the original it is, being well translated, If thy presence go not. So that Moses by God's presence understandeth God himself, as he expoundeth, verse. 16. shall it not be when thou goest with us?
4. Wherefore in this reply Moses partly confirmeth the Lord's answer, by showing the inconvenience that would follow, that it were better for them to remain there still, than without God's presence to go on, and offer themselves to infinite danger: partly he entreateth that God would not only go before them, as he did before others of the Heathen, whom he used in his service, as he raised and stirred up Cyrus, whom he conducted: as the Lord saith by his Prophet, Thus saith the Lord to Cyrus his anointed, whose right hand I have holden to subdue nations before him, &c. I will go before thee, and make the crooked strait, &c. But that the Lord would also dwell among them in his Tabernacle, as he purposed. And therefore the Lord herein condescending to Moses, saith afterward, verse. 17. I will do this also which thou hast said, that is, Non solum praibo, sed vobiscum ero ; I will not only go before you, but with you also, Gallas. So Moses also in saying, that the people may have preeminence, entreateth, ut non cesset Deus facere signa coram gentibus, that the Lord would not cease still to do signs and wonders for his people before the nations, that they may know that God is among them, Ferus, Simlerus, Osiander. For the faithful are not satisfied, nisi Deum totum habeant, unless they have God wholly and all, Ferus.
QUEST. XXXII. Why Moses addeth, Carrie us not hence: seeing even in that place also they had need of God's protection.
Vers. 15. CArrie us not hence, 1. Calvin so understandeth Moses here, as though he should mean, that it were better, perire in deserto, to perish in the desert, than to go forward without God's presence. But Moses by no means would have wished the perishing of the people, for whose preservation he entreated so earnestly before, wishing himself rather to be raced out of God's book, than them to perish.
2. Rupertus draweth it to a mystical sense: Carrie us not hence, &c. Quid attinet nos vivere, &c. To what end should we live and beget children, unless thou come, which only canst regenerate unto life those which are borne to death, &c. He applieth it to the coming of the Messiah: but the phrase here used, Carrie us not hence, showeth that Moses here speaketh of going into the land of Canaan: for otherwise the Messiah might have been given unto them as well in this place, as in Canaan.
3. His meaning therefore is, melius esse iter non ingredi, that it were better for them not to go thence at all, unless God would be their guide, Simler. not to stir one foot from thence.
4. Which Moses speaketh not, as though they needed not God's protection and preservation there, but because they were subject to many more dangers in walking forward still: for they were to pass by the countries of divers nations, who would suspect them, as having a purpose to invade their land: whereas now remaining still, they should not be molested of any, Tostat. qu. 16.
QUEST. XXXIII. Why it is added, People upon the earth.
Vers. 16. ALL the people that are upon the earth. 1. This is not added by way of distinction, as though there were any people under the earth: they which are gone out of the world are called people, as Abraham is said to be gathered unto his people, but not properly, because they are spirits, and not men: in hell there can be no people, because there is no order, nor community: as where a people is, there is a mutual community, and they are governed by Law: nor yet in heaven is there said to be a people properly, their bodies being laid aside, their spirits only there living in bliffe.
2. Neither are those which are called Antipodes, which dwell on the other side of the earth, under, but upon the earth as we are.
3. Sed positum est ex superabundantia ; This is added of abundance, for more plain evidence and demonstration, Tostat. qu. 16.
QUEST. XXXIV. Whether Moses desired to see the very divine nature and essence of God.
Vers. 18. I Beseech thee show me thy glory. 1. Ferus thinketh that Moses only asked of God, to show him certain signs and evidences of his glory, quibus omnes homines te agnoscant, credant ; whereby all men may acknowledge thee, and believe in thee. But this had been a lawful request, and the Lord would not have denied it. 2. Some think that Moses desired, ostendi sibi aspectabilem formam divinae majestatis, that there might be shown unto him some visible form of the divine Majesty, not for his own satisfaction, but to content the rude people, that he might make some description thereof unto them, who desired to be instructed by some visible demonstration, which was the cause why they caused in Moses absence a Calf to be made. But this had been too much, to condescend to the weakness and infirmity of the people, and beside it had been a superfluous request, seeing they had already visible signs of God's presence, the cloudy and fiery pillar, ex Simler • .
3. Some are of opinion that Moses desired not to see God's majesty with his bodily eyes, but that he craved for his further confirmation in his calling, an inward knowledge of God, as he was in himself, Tostat. qu. 18. So Gregory: Moses desired, ut supernae essentia mentis oculis adesset, that the high essence (of God) might be presented to the eyes of the mind, 18. Moral. cap. 6. But it is evident by the description following, that God did show some visible sight of his glory unto Moses, and therefore Moses desired not only a spiritual, but a sensible demonstration of God's glory.
4. The most are of opinion, that Moses desired to see, ipsam majestatem & essentiam Dei, The very majesty and essence of God, Osiander: Splendorem divinae amplitudinis videre voluit ; He would see the brightness of the divine excellency, Borrh. So before them Theodoret; Divinam naturam ut videret, • ravit ; He prayed that he might see the divine nature, &c. Shew me thy glory, that is, te ipsum, ut videris in gloria, thyself, as thou art seen in thy glory, Lyranus. But it is not to be thought that Moses so conceived, that God could be seen with corporal eyes, as Procopius noteth, he desireth to see God's face, non tanquam eum cernere posset, not as though he could see him with his eyes.
5. Therefore I subscribe here to Oleasters opinion, that he desired not to see, ipsam beatificam visionem, the very blessed vision of God's majesty, but only his glory: yet it seemeth by the Lord's answer, that he craved to see, factalem visionem, the vision of God's face, his request is, that he might have a more full sight of God's glory, which hitherto was hid in the cloud; so that by glory he understandeth the lightsome brightness, which was overshadowed by the cloud. As S. Paul calleth the shining brightness of Moses face, the glory of his countenance. 2 Cor. 3.7. Therefore though the very essence of God Moses could not request to see with the eyes of his flesh, yet Deum sibi videntiori forma manifestari, he desireth that God might in a more evident form be manifested, than yet he had seen him in.
And their sense is not to be misliked, which think that Moses desired to see the Messiah in his glory, whom he knew should appear unto the world in human shape: of which opinion this is a probable argument, because Christ in the days of the flesh was transfigured in mount Tabor, and was seen of Moses and Elias in shining glory, far surpassing the Sun, Pelican, Lippoman.
QUEST. XXXV. What emboldened Moses to make this request.
Vers. 18. I Beseech thee show me thy glory. 1. Moses is encouraged by the Lord's gracious acceptance of his former petitions, to proceed yet further: first, he entreated the Lord to pardon the people's sin, then that he would vouchsafe them his gracious presence; and further, that he would be among them, and work wonders still among the people, that all nations might know that Israel was gracious in God's sight: now last of all, he desireth to see God's essence and glory, Ferus.
2. Like as among men, a servant seeing his master ready to grant him what he asketh, accipit andaci • m plus petendi, taketh to himself courage and boldness to ask more; so doth Moses here, Lyranus.
3. Moses here was set as it were upon God's ladder, cernens uno superato gradu sup • resse alium, &c. he seeing one degree or step to be behind, after he had overcome one, giveth not over till he came unto the top, Procop.
4. And Moses having spoken with God hitherto, as in a cloud, jam fretus intima illa familiaritate, now enjoying that great familiarity; he desireth to see, and speak with God, submot • nube, the cloud being taken aside, Borrh.
5. Tostatus thinketh, that Moses is the bolder to revive and renew this request, because he had moved it before, verse. 13. but intermitting that request a while, he turneth unto another, that God would go with his people. But in that place the Latin text readeth corruptly; for Moses saith, show me, derachecha, thy way, not, thy face.
QUEST. XXXVI. Whether Moses shown any infirmity in this request, to see God's glory.
1. FErus affirmeth that Moses made this request; Non ex praesumptione sed ex side & confidentia ; Not of presumption, but of faith and confidence. But if Moses had asked this in faith and confident assurance, and not rather of some curiosity, the Lord would not have denied him.
2. Procopius and Gregory Nyssenus thinketh, that God granted Moses request here: Divina vox per ea quae nogat, concedit quod petitur ; The divine voice by that which is denied, granteth what was desired, but with some reservation, that Moses should have a desire to see God still: Nec enim quisquam ita videre Deum potest, ut in eo desinat videndi desiderium ; For no man can so see God, that his desire shall cease to see him, &c. But it is evident by that which followeth, that God did not altogether condescend unto Moses desire; for he had asked to see that, which man's mortal nature cannot endure to behold.
3. Neither is Moses here to be condemned of rashness, or presumption; for he desired not this of vain curiosity, but that it might be a sign of God's grace and favor toward him and his people, because he was praeco futurus reconciliations, to be a publisher and preacher of this reconciliation between God and his people, Junius Analys. And herein Moses showeth his great desire to increase still in the knowledge of God, which is commendable in all, Gallas. Nibil aliud fuit Mosi propositum, quam ad fiduciam animari, &c. And Moses propounded nothing else to himself, than to be animated and encouraged hereby, that he might more cheerfully go on in his charge, Calvin.
4. Moses then in this his request, partly showeth his infirmity, and yet is more to be excused: for Moses was not here led inani curiositate, with vain curiosity, but desired this, to be confirmed in the Lord's gracious promise: yet it cannot be denied, quin hic Propheta modum excesserit, but that the Prophet here exceeded his bounds, Gallas. Patet ex repulsa inconsiderate fuisse prolapsum, &c. It is evident by the repulse which Moses had, that he was inconsiderate in his asking; yet was not foolish curiosity that did draw from him this desire. he propounded and set before him God's glory, and desired to be confirmed in his calling: Vitiosum tamen fuit desiderium ; It was notwithstanding a faulty desire; because he asked that which might have been hurtful unto him, for he could not have seen God's glory, and live, Calvin.
It was therefore commendable in Moses, that he desired, in cognition Dei magis & magis a • geri, to increase more and more in the knowledge of God, Marbach. As Bernard speaketh of some: Qui pro fidei magnitudine inveniuntur, qui inducantur in omnem plenitudinem ; Which are found worthy for their great faith, to be brought to a fullness (of knowledge:) talis erat Moses, qui andebat dicere, &c. such an one was Moses, that was bold to say, show thyself unto me: Such was Philip, that desired the Father to be shown them, and David, that said, Thy face will I seek: Magna fides magna meretur, &c. magnu •• iritibus magnus accurrit sponsus ; A great faith is worthy of great things: to great spirits the Spouse offereth himself in stately manner. To this purpose Bernard.
Herein Moses desire then was to be commended, but he goeth somewhat beyond his bounds. Hereof Ambrose thus writeth excellently: Norat sanctus vates Domini, quod invisibilem Deum facie ad faciem videre non posset, sed devotio sancta mensuram super greditur, & putavit Deo etiam hoc esse possibile, ut corporeis oculis faceret, id quod est incorporeum comprehendi: non reprehensibilis hic error, sed etiam grata cupiditas & inexplebilis, &c. The holy Prophet of God knew well enough that he could not see the invisible God face to face, but his holy devotion exceedeth measure, and he thought this not to be impossible unto God, to make that to be comprehended with corporal eyes, which was incorporeal: this error is not much to be reprehended, but his insatiable desire was grateful and accepted, &c.
Cyril more fully toucheth this point, comparing together Moses desire here, and Philip's, John. 14. that Christ should show them the Father: Studiosus quidem Philippus fuit, sed non adeo acutus, ut commode & apt, quae sit visio Dei, posset intelligere; Philip was studious and desirous, but not sharp enough to understand what the vision of God is, &c. And in the same place he showeth, that Philip failed in these two things, first in his understanding, for it was impossible for a man, oculi • corporis Dei substantiam aspicere, with the eyes of his body to see the substance of God, and in his discretion: Non valde prudenter, cum imago & character patris verus adesset ; Neither did he ask this wisely, seeing the true image and character of God Christ Jesus was present: seeing then that the vision and knowledge of the Son, sufficed to understand the nature of the father: supervacaneus iste Philippi sermo videtur: this speech of Philip seemed to be superfluous: Non tamen lande sua privandus Philippus ; yet Philip is not to be deprived of his due praise, &c. And in these two things Cyrillus setteth forth his commendation: first, in respect of that which he desired, Visionem Patris caeteris omnibus rebus anteposuit ; He preferred the vision of the Father before all other things: Secondly, in regard of the end; that whereas the Jews boasted of Moses, that God spake with him in the mount, and shown him his glory: he thought that the Jews mouths might be stopped: Si Christus quoque credentibus in cum Patrem ostenderet, &c. If Christ also would show the Father to those which believed in him, &c.
In like manner Moses here is to be commended in these two things: first, ut plurimum spiritualia petit; Moses desireth all spiritual things, he desired nothing more than to see God's glory, which is all one with that petition, Hallowed be thy name, Ferus. And Moses propounded unto him a good end, that he might see God's glory, ut de eo populo tuo concionari queam, that I may preach thereof to thy people, Osiander.
So also in two other things Moses faileth, because, hac carne circundatus, being compassed about with this flesh, he desired to see the greatness of God's glory: and that he desired to see the brightness of God's glory, qui ministerium non lucis, sed umbrae teneret, who had the ministry not of the light it self, but of the shadow, Borrh.
QUEST. XXXVII. What the Lord meaneth by All my good.
Vers. 19. I Will make all my good go before thee. 1. Some by all my good, understand all God's creatures, which he saw in the creating of them to be good, and those he caused to come before Moses, that in them he might behold the glory of God, ex Simlero. But Moses which had writ the story of the creation, therein had seen and considered God's power before: and this is a common and ordinary knowledge of God by his creatures: but here Moses craveth an extraordinary demonstration of his glory.
2. Tostatus by all the Lord's good, understandeth the divers kinds of good things, bonum spiritual, both the spiritual good, which was the divine essence of God, & bonum corporale, a corporal good, which was a most glorious lightsome body, both which the Lord shown unto Moses, quest. 18. But although it be true, that Moses both inwardly in his mind, and outwardly with the eyes of his body, did see God's glory, yet the Divine Essence he saw not; for no man can see God and live, as the Lord himself saith.
3. Ferus giveth this sense: thou needest not look so high as unto my essence, inspice opera mea, inspice bon • , quae tibi feci & faciam, look unto my works, look unto those good things which I have done for thee, and mean yet to do, &c. But this sight and experience Moses had of the Lord before: he desireth to see him now in an extraordinary manner and measure.
4. Lippoman followeth the same sense: Omne bonum meum, quote donabo & istum populum, oculis tui • videbis; All my good, which I will bestow upon thee and this people, thou shalt see with thine eyes. But the demonstration here made of God's glory, was presently done: it cannot therefore be referred to the benefits which the Lord intended afterward to bestow.
5. Some do understand it of the life to come; Requiem aternam dabo tibi, in qua est omne bonum in vision Dei, &c. I will give thee everlasting rest, wherein there is all good in the sight of God, Gloss. interlin. Hugo de S. Victor.
So also Thomas Aquinas showeth at large, how in illa foelicitate, quae provenit ex divina vision, &c. in that felicity and happiness, which cometh of the vision of God, all human desire shall be satisfied, and so God will show them all his good: 1. Est quoddam hamanum desiderium intellectuale ; There is a certain intellectual desire of man in the knowledge of the truth which shall then be satisfied. 2. Est quoddam desiderium rationale ; A certain desire grounded on reason, as in attaining unto moral virtues: this shall also then be filled, when as reason shall be perfect without error. 3. There is in a civil life desired honor, and then shall they reign with Christ. 4. And another thing is here desired, fama celebritas, renown and fame: and then the blessed Saints shall be famous in heaven. 5. Another thing here desired is riches: and that blessed estate, est omnium bonorum sufficientia, there is a sufficiency of all good things. 6. There is also delectatio perfectissi •• , most perfect delight, which is another thing sought for here. 7. There is also a common natural desire in everything to desire it own conservation, which then shall most abundantly be satisfied in everlasting perpetuity, which is subject to no change. In this manner he showeth how the Lord will show all his good in the next life. But the Lord's promise being here presently performed, that what Moses desired, the Lord in part promised, and what he promised, he at this time shown and effected: it cannot conveniently be put off to the future time.
6. Cajetan understandeth all this good, to be all those good things, qua continentur in ipso Deo, which are contained in God, as his power, wisdom, goodness, justice, which the Lord proclaimed before Moses: as all those epithets are ascribed unto God in the next chapter, verse. 6. So also Osiander: Revelabo tibi in verbo bonita • em ; I will reveal unto t •• e my goodness in word: that by his ears; rather than his eyes, he should know God. But it is evident in that the Lord granted Moses to see his back parts, verse. 23. though he could not see his face: that he saw as well a vision with his eyes, as heard a voice with his ears.
7. Therefore by God's goodness here is understood his glory, as verse. 22. while my glory passeth by: so the Septuagint and Chaldee translate here: so expound R. Salom. Procop. Lyranus, Iun. Borrh. Oleaster giveth this interpretation, I will cause to pass by all my good, that is, meipsum, in quo sunt omnia b • na, myself, in whom all good things are, which also shall be expressed by voice, &c. So that as Calvin well noteth: Quamvis exhibita fuerit oculis visio, praecipuas tamen partes fuisse in voice ; Although there was a vision exhibited to the sight, yet the greatest matter was the voice, &c. Therefore God both to the sight and hearing of Moses made some demonstration of his goodness and glory, ut omnes ejus sensus percellantur, that all his senses might be moved, Marbach. Cum oculis Mosis se signum objecturum promi • tit, tum additurum vocem, &c. He promiseth both to object some visible sign to his eye, and beside to add a voice, Gallas.
QUEST. XXXVIII. How the Lord is said to pass by, and why.
Vers. 19. I Will cause all my good to pass before thy face. 1. The Latin Translator readeth: Ego ostendam, I will show all my good: but the Lord saith not so, for he did not show unto Moses all his goodness; his face he did not show, neither was Moses able to see it. The Lord only saith, I will cause to pass by, that is, I will show, vestigia tantum meorum bonorum, only certain footsteps, and marks or signs of my goodness, Vatab.
2. In that he saith, I will cause to pass by, it showeth that it was but a transitory vision; Transitus significat visionem exigui temporis ; The passing by signifieth, that it should be but a vision of a short time, Calvin. Non sic, ut in illud figi posset intuitus videntis