Commentary on Genesis and Exodus, Chapter 33 · Questions · Question 27 – Question 30
QUEST. XXVII. What Moses meaneth saying, Shew me thy way.
Vers. 13. SHew me now thy way. 1. The Latine text, for thy way, readeth thy …hee: 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 bee 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 hee may finde grace in Gods sight, as it followeth in the next words, which the generall knowledge of the creatures cannot doe.
3. Ferus herein noteth Moses curiositie, that he was not content an Angell should goe before them, but vult scire modum, he would also know the manner; and therefore the Lord reproveth his curiositie in the words following, My presence shall goe before thee, as if the Lord should say, Let this suffice thee, why desirest thou more? But it is evident, vers. 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 bee committed unto him: so now hee prayeth, that the Lord would shew him his wayes, that is, his manner of government; Vt possim te imitari in hujusmodi regimine; That I may imitate thee in this government. But it is shewed 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, vers. 15. that Moses specially meaneth the way which they should goe, 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 satisfie and content him: in which sense David saith, Shew me thy wayes, and teach me thy paths. So also the Chalde, viam bonitatis tuae, shew mee the way of thy goodnesse. But these wayes the Lord had shewed unto Moses in the mount, how he would be served.
7. Some doe thus expound, Shew me thy wayes, per quam scilicet ducam populum tuam, by the which I should lead thy people, Vatab. Ne in aliquem miserabilem errorem inciderent, Lest they might erre in the wildernesse, Lippom. So also Osiander. But that which Moses requested here, the Lord granted, yet the way in the wildernesse hee shewed him not, otherwise than going before them in the cloud, as hee had done before; for thereto afterward he desired the company of Hobab to shew 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 businesse. But Moses expoundeth it of Gods going with them, vers. 16. as he had done formerly.
9. The Hebrewes have here a fabulous narration, how Moses made this request, beside his first intendment,The Hebrewes fables. (which was onelyonly to desire a guide to be given them) upon this occasion: There came a traveller and sate downe by a well, and going away left a bag of money behinde 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 finde out the truth, and to give right judgement: 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 slaine before the first passengers father, and therefore was justly killed by him.
But all this is a verie unlikely tale. 1. For Moses being in the mount, neither could see what was done below; for then he might have seene the golden Calfe, before he came at the camp, as well as have heard the noise. 2. And Moses still waiting upon the Lord, though he had seene, could not have attended any other thing. 3. Neither was it likely that any travellers of other nations would have come so neere the host of Israel, of whom they were afraid. 4. And the Israelites themselves did not use to stray farre out of the host, Tostat. quaest. 13.
10. Moses meaning then is this, ostende te fore ducem nostrum, &c. shew that thou wilt be our guide as before, notwithstanding that threatning, vers. 3. that I may know thee to be present, and finde favour to have accesse unto thee, as before, Iun. And Calvin collecteth well, that it appeareth by the Lords answer, vers. 14. My presence shall goe with thee, what Moses desired, and so uno verbo affirmat se praiturum, ut solebat, he affirmeth in one word, that he will goe before them, as he was wont.
QUEST. XXVIII. In what sense Moses saith, That I may finde grace, &c. which he was assured of.
Vers. 13. THat I may know thee, and that I may finde 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 finde favour with God, to see his glorie. But Lyranus better collecteth, that Moses yet desired not a fight of the Divine Essence, sed procedebat ordinatè, but he proceeded orderly in his petitions, and by degrees, as he found the Lord enclined in his gracious answers. And this to bee so, appeareth by the Lords answer, My presence shall goe with thee, that yet Moses desired not a sight of his glorie.
2. Cajetan understandeth it actively: after I have knowne thy way, that is, the disposition of thy minde: Exhibebo me morigerum & gratiosum; I will shew my selfe dutifull and pleasing, that is, I will apply and frame my selfe 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 favour, which Moses received of God.
3. Some take it to bee no part of Moses petition, but an argument thereof from the effect: by this meanes, if thou wilt goe 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 beene to make the ground and foundation unstable, and then his prayer also had failed.
4. Wherefore with Iunius, I take it rather to be a part of Moses request: that as God had beene many wayes gracious before unto Moses, and he had diversly found favour in his sight; so that the Lord would vouchsafe in such manner to be present still, that Moses might have accesse unto his presence, and finde acceptance in his prayers as before. To the same purpose Lyrani…, Ostende te mihi familiarem, scut ante fabricationem vituli; Shew thy selfe familiar unto me, as before the making of the calfe.
QUEST. XXIX. What is understood by Gods presence.
Vers. 14. MY presence, or face shall goe with thee. 1. Augustine by face, August. de essent. Divi…tat.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,Cyril. lib. 13. Thes…ri. because he declareth the essence of God. 3. Gregorie, Facies Dei respectus est gratia, &c. The face of God is his favourable 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, hee would not goe up with them. Cajetan, Penitentia enim commutat comminationes Dei in promissiones; Repentance changeth Gods threatnings into promises, Ferus. And partly upon the peoples repentance, partly by Moses earnest intercession, the Lord is entreated to vouchsafe them his gracious presence: whereas hee had said, hee would not goe up with them, which the Lord did not pronounce absolutely, but upon condition of their repentance. 5. The Lord saith then, My presence shall goe before, that is, ego ipse, I my selfe, Lyran. 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 goe before thee, as thou shalt verily perceive that I am present, as though thou diddest see my face in a glasse, Calvin. The Lord promised the like visible signes 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 Iohn Baptist the fore-runner of Christ, I will send mine Angell, who shall prepare the way before my face, Borrh.Malach. 3.1…
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; Hee should not bee carefull of any event, seeing the Lord tooke upon him to guide them. 2. Oleaster: I will cause thee to rest, à sollicitudine & precibus, from taking any further care, or intreating 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, vers. 16. shall it not be when thou goest with us: that this promise was not peculiar to Moses, but generall 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 setling there after they came thither, signifying, sub Dei patrocinio fore, that they should be still under Gods patronage and protection there, Calvin: and by this externall rest is shadowed forth our rest in Christ: as our Saviour Christ saith, Come unto me all that labour, and yee shall finde rest unto your soule: which our spirituall rest shall be perfited in that glorious rest in the kingdome of God, Borrh.