Commentary on Genesis and Exodus, Chapter 33 · Questions · Question 8 – Question 17
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 thinke that this is spoken comminatoriè, by way of threatning: promittet se manifestare eis in mala eorum, hee promiseth to shew himselfe unto them, but to their hurt, Hugo de S. Victor. That as he denied before hee would go up with them, that is, to shew 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 alway 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 rayment.
2. Therefore Lyranus thinketh, that these words are uttered also comminatoriè, in threatning manner, but with condition of their repentance, that then he would not destroy them, as the destruction of Niniveh was so conditionally threatned. But this is no commination, but a repetition only of that, which the Lord had denounced before, vers. 3.
3. Some thinke that these words are uttered, propheticè, prophetically: Rabanus of the day of judgement, wherein they shall certainly be judged for their sinne. Gloss. interlin. Of the Babylonian, or Romane captivitie. So also Burgens. Semel ascendit Dei filius incarnatus, &c. Once the Sonne of God incarnate came among them, and utterly destroyed them. So also Ferus. But the Lord speaketh of the time present, of his comming unto them now, inbringing them to the land of Canaan, as appeareth, vers. 1, 2.
4. Therefore others thinke, that these words are delivered, not comminatoriè, by way of commination, sed cammonitorie, by way of admonition, as Chrysostom observeth, Hostes. qui volunt supplicium infligore, &c. The enemies, which intend to punish, doe not onelyonly 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 hee intendeth to punish, doth give warning of it, defferreth it, terrifieth, &c. ut quae minatur, non inferat, that what he threatneth, be not brought upon them, and so the Lord doth heere, he threatneth to move them to repentance.
5. But these words are rather spoken, enuntiativè & declarative, by way of declaration, as Cajetane, Declaratio est ejus, quod dixerat; It is a declaration of that, which hee had said before vers. 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 passe, that I should destroy thee. Osiander. So also Iunius. 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 sinnes, hee 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,Lib. 4. super Ierem. cap. 36. Iohn chap. 7. Cyrillus maketh that answer of our Saviour in the Gospell, who being asked of his brethren, if hee would go up to the feast, said first hee 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 unbeliefe of the Jewes but he went up for their sakes which beleeved, &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 rayment 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 rayment, and then, when the Lord commanded them, they also put off their golden crownes. But, 1. It is a meere imagination, that they had any such crownes: 2. If they had any such, it is like when they put on their mourning apparell, that they would also have laid by their coronets, which were not seemely for mourners to weare, Tostatus, qu. 7.
2. Cajetane thinketh, that first, ornatum personalem spontanei deposuerunt, they did lay downe of their owne accord their personall 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 mountaine 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 sinne of the people there committed. But seeing they were straitly charged not to come neere the hill upon paine of death, chap. 19.13. it is not like they did decke and adorne 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 sackcloath: He thinketh they had put off some before, and now are bid to put off the rest: but the same word foreign gnathah, used in both places, sheweth, that the text speaketh of the same ornaments.
4. The Interlinearie glosse, by their ornaments here understandeth, manifestam Dei praesentiam the manifest presence and apparition of God. But it was not in the peoples 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 seeme to bee a certaine approbation of their former laying aside of their garments. But it is a commandement, that they should doe 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 hee saith, that it was not now done, but after Moses second returne from the mountaine, 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 Lords commandement: Ne que enim illi excogitarunt hoc opus poenitentia; For the people did not devise this worke of repentance of themselves, Simler. So also Calvine 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, vers. 3.
QUEST. X. In what sense the Lord saith, That I may know.
Vers. 5. THat I may know what to doe 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 wickednesse thou hast committed, whereby thou art deprived of my presence: Nam ab illo die non ita manifeste apparuit illi populo; For from that day he did not so manifestly appeare 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 doe, but as yet one deliberating with himselfe.
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 merciemercy to worke upon, if there did not go before some shew 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, hee 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 any thing 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 doe unto that people. So also Ferus. That although the Lord knew all things in himselfe, yet ut ex operibus ejus sciat, &c. he might know by their workes, whether he should doe good or evill unto them, Simlerus. The Lord speaketh not then of his knowledge in respect of himselfe, sed ut manifestum fieret, but that it might be manifest unto men, Tostat. That a reason of Gods workes might be evident to all.
5. So although God, Non simpliciter ignoscit, gustum tamen misericordia dando, &c. Doth not simplie pardon them, yet in giving them a taste of his merciemercy, he doth animate them, to sue more earnestly for pardon, Calvin.
QUEST. XI. Why it is said, they laid aside their good rayment, from the mount Horeb.
Vers. 6. THey laid aside their rayment, from mount Horeb, &c. 1. Some give this sense, after Moses came downe from the mount, they put them off, Genevens. But it is shewed before, that this was done before Moses came downe from the mount the second time, qu. 2. and how many words are inserted: after Moses came downe, which libertie, if it were lawful to take, one might make any sense of the Scripture.
2. Cajetane, whose opinion is partly touched before, qu. 9. thinketh, that indeed they tooke off the ornaments from the verie mount, which they had decked, and adorned: but they are bidden, vers. 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 onelyonly 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 apparell, till they came into the land of Canaan, &c. But if they had not worne their garments afterward, it had been no such miracle, that their rayment did not wax old upon them, during the space of fortie yeares, 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 signe of their sorrow, their mourning weed was discontinued.
4. The most doe expound, circa montem Horeb, about the mountaine Horeb, Ferus. Ad montem, at the mountaine, Vatab. They mourne in the same place, where they had offended God with their sinne, Marbach. that the very place might put them in minde, 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 shewed 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 Iunius 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 unworthie of Gods presence, who abode in Choreb. And so in the like manner Moses removed the Tabernacle, where the Lord shewed visible signes of his presence farre off from the campe, in the verse following, as a signe of Gods indignation and departure from among them.
QUEST. XII. What Tabernacle Moses removed out of the campe.
Vers. 7. THen Moses tooke his Tabernacle, &c. 1. Calvine taketh this for the Tabernacle, which God appointed Moses to make, which he supposeth to have been made alreadie. So also Rupertus. But that cannot be, for the making of the Tabernacle followeth afterward, chap. 35. And if this bee admitted, the whole historie that remaineth in this booke should be transposed: neither had they any time to make it; for Moses was newly come downe from the mount, where hee had hitherto received but instructions, how the Tabernacle should be made: and if the Tabernacle of the Lord had been alreadie made, it should not now begin to have been first called, Ohel mogned, the Tent of the congregation.
2. Some thinke 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 middest of the campe, and never without the host: therefore this was not that great Tabernacle or Sanctuarie, Gallas.
3. Cajetane seemeth to understand this of the great Tabernacle, and thinketh, that Deus revocat, quod alias promiserat, &c. God doth here revoke that which hee had promised concerning the Tabernacle, that he would therein dwell among them, and that he purposed to substitute Ioshua to bee high Priest in Aarons stead, because hee went not from the Tabernacle, vers. 11. This God threatned, to move them to more effectuall repentance, but hee performed it not; Ex Simler…. But this cannot be that great Tabernacle afterward erected, for the reasons before alleaged: neither was that the reason of Ioshuahs 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 owne Tabernacle or Tent: as Gallas. Iun. Borrhaius: for he dwelt still among the people, Simler. and hee went only to this Tabernacle out of the host when the people had any businesse with God. And if it had been Moses owne Tent there should have been his wife and children with them, that Ioshuah needed not to have been left behinde to keepe it, vers. 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 appeare 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 signe of Gods presence, and the people worshipped toward that place, Simlerus, Osiander, Tostatus.
Calvine useth here divers reasons, to prove that it was not Moses private Tabernacle. 1. Because Moses is said simplie 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 shewed visible signes of his presence. 5. The people worshipped toward it: all this sheweth, 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 Calvine and Oleaster thinke, both in respect of the time, it was not yet made, and of the place, that was planted in the middest 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 bee 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 peoples honour consisted, qu. 8.
2. Oleaster giveth this reason, Quia immunda erant castra; Because the campe was defiled by their idolatrie, Moses removeth the Tabernacle.
3. But the verie cause hereof was this, that as God had said before, that hee 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 unworthie of Gods presence and cohabitation: as the Publican in the Gospell stood a farre off, and knocked upon his breast, Ferus.
5. But herein appeareth notwithstanding, the merciemercy and clemencie of God: that departeth not altogether, nor yet removeth the signes of his presence farre off: quin interpellare possint, but that they might have accesse thither to offer up their requests. Marbach.
6. Rupertus maketh this mysticall 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 farre beyond the carnall rites, and ceremonies of the Jewes.
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 signe of Gods departure from them, which herein was specially intended, Tostat. qu. 9.
2. Iunius thinketh it was removed, ad millesimum cubitum, about a thousand cubits: by the analogie of the place, Numb. 35.5. where the Levites suburbes are described to be 2000. cubits from one side to another: of each side a thousand from the citie, which was in the middest. But there can be no proportion taken from the fixed situation, and compasse of their cities, and suburbes, for the measure and distance of their ambulatorie, and walking campe.
3. Rather the space of distance betweene the Tent and the campe, may be apportionated by the like, Ioshua. 4.3. where the space betweene the Arke, that went before them and the campe, is prescribed to be two thousand cubits which maketh a mile: but hereof there can be no certaintie, 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 conteined the covenant of God, before they were put into the Arke. 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 emnitie betweene God and the people was not dissolved, before the Tabernacle was pitched. But the erecting of this Tabernacle rather was a signe, that God was angrie 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 confirme the Covenant: but it was set up rather as a signe of separation betweene 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 Latine text, which doth not here well translate the Hebrew word foreign moghed.
5. This word than rather signifieth a congregation or meeting together, than a Covenant. Oleaster sheweth, that this word may have foure derivations: 1. It may come of gnavad, which signifieth to testifie, and so it may be taken for the Tabernacle of the Testimonie, which sense the Septuagint followeth: 2. Of gnadhah, to adorne, 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 downe: 4. It is derived of, iagnadh, which signifieth to congregate, to meet together at an appointed time. And this hee preferreth as the aptest derivation. So also Iun. Paguin. Vatabl. Because there the Lord did meet and speake with Moses▪ Oleaster. Or rather Moses proclaimed unto all, that would aske counsell 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. Calvine thinketh, that this is not to be referred to any civill honour, which they shewed unto Moses, but that it must be understood de spirituali cultu, of the spirituall worship, which they yeelded unto God, when Moses went to the Tabernacle. But the spirituall worship is spoken of afterward, vers. 10. They worshipped everie man in his Tent doore.
2. Wherefore by this behaviour of the people, is rather shewed the great reverence, which they shewed toward his person; and this was the first fruit of their repentance, Quod honorant eum, quem prius contempserant, They honour him, whom they had despised before in his absence, calling him in disdaine, This Moses; Gallas. 2. Another effect of their repentance was, they stand in their doore, but dare not follow after him, as thinking themselves unworthie to draw neere unto God. 3. They looke after him, untill 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 downe 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 shewed before, qu. 7. that Tostatus is herein deceived, concerning the time and order of this storie; 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 appeare by this, because heere they looke after Moses, and upon him, but when his face glistred after his comming downe, they were afraid to come neere him, or looke upon him.
4. In that the Israelites looke upon Moses backe parts, Rupertus maketh this mysticall collection: that till all things are fulfilled which are promised in both the Testaments, Iudai non videbunt, the Jewes shall see but the back parts of Moses; Strabus applieth it thus: Moses face was hid to the Jewes, that is, mera & ver… legis cognitio, the very true knowledge of the law: wherein the Jewes could see no spirituall or mysticall thing but all carnall.
QUEST. XVII. Whether there were two clouds or one, to cover, and conduct the host.
Vers. 9. THe cloudie pillar descended, &c. 1. Tostatus here doth utter his opinion, that there were two cloudes, 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. Hee 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 any more but one cloud: as it is in the Psalme. 105.39. He spread a cloud to be a covering, and fire to give light in the night. See more hereof, chap. 13. qu. 14▪The same cloud covered them, which gave them light, and that which gave them light guided them. Neither is it necessarie to imagine this cloud to overspread the whole host: hanging aloft in the aire, and being dispersed in the upper part all abroad, it might, being objected against the bodie of the Sunne, be a sufficient shelter, though wee doe not imagine it to be of such length and breadth.