Commentary on Genesis and Exodus, Book 2 · Introduction
1. The summe and argument.
AS in the former booke Moses shewed the originall and beginning of th… Church: so in this hee declareth the progresse and increase thereof. Simler: wherein, both Gods faithfulnesse and truth appeareth in performing his promise made to their fathers, in multiplying their seed wonderfully, and that under the miserable thraldome and bondage of Egypt. Pellican. and the Lords glorie and power notably appeared in those mighty signes and wonders, whereby Pharaoh was forced to let Israel goe. Vatab. his fatherly and tender care also shewed it selfe, in sparing his people and not utterly destroying them, when they fell into lust, murmuring, and idolatrie: still correcting them as a father, by his chastisements to bring them to repentance, yet remembring his ancient love still following them with new benefits. Genevens. and his wonderfull providence is manifested in giving them lawes to be governed by, and prescribing unto them a most excellent forme of worship. Iunius. And the summe of this booke is briefly comprehended in the 105. Psalme, from verse 24. to the end: wherein the Psalmist sheweth how it fared with Israel in Egypt before their deliverance: by what meanes they were delivered, and what the Lord did for them after their deliverance. Ferus.
2. The parts of the booke.
This booke of Exodus hath two parts:
1. The narration and historie of the Israelites deliverance and going out of Egyt. A.
2. The constitution and setling of the Church after their deliverance. B.
A. In their deliverance are to bee considered
1. Such things as went before: as
The occasion, which was their grievous oppression in Egypt. chap. 1.
The preparation of the instruments of their deliverance: of Moses, chap. 2, 3, 4. and Aaron, chap. 4. with their message to Pharaoh, chap. 5, 6.
The meanes procuring their deliverance, those ten severall plagues, which were sent upon Egypt: described from chap. 7. to chap. 12.
2. Their deliverance it selfe: consisting of their
Departure out of Egypt, with the manner thereof, and institution of the Passeover, chap. 12. and their going forward in their journey, c. 13.
Their passing thorow the red sea, with the destruction of the Egyptians. chap. 14.
Their thanksgiving. chap. 15.
…. In the constitution of the Church is set forth
1. The provision of things necessarie for them: as
1. Their foode, chap. 16. and water for their thirst. chap. 17.
2. Defence from their enemies, as the Amalekites▪ chap. 17.
3. A politike order set for government, c. 18.
2. The prescription and promulgation of lawes.
Morall, chap. 20. with the preparation thereunto, chap. 19. Judiciall, belonging to the policie of the Common-wealth, chap. 21. to 24.
Ceremoniall touching
The sacred things of the Tabernacle, chap. 25.27.30.
The Tabernacle it selfe. c. 26.27.
The Ministers of the holy things, the Priests and Levites,
Their institution with their holie garments, chap. 28.
Consecration, ch. 29.
The workmen and instruments. chap. 30.
3. The execution and practice of their people: partly in
Their disobedience to the Morall law, in their apostasie and idolatrie, chap. 32. with their reconciliation, chap. 33.34.
Their obedience concerning the ceremonials
Of the people in bringing stuffe to make the Tabernacle and other holy things: chap. 35.36.
Of the workmen in making all things according to the patterne. chap. 36. to 39.
Moses in approving the worke▪ chap. 39. and disposing it, chap. 40.
3. Certaine generall questions out of the whole booke explaned.
QUEST. I. Concerning the inscription of the booke.
THis booke is called in Hebrew of the first words, velle shemoth, that is, and these are the names: of the Greekes, it is called foreign, Exodus, of the miraculous going of the Israelites out of Egypt: Simler. The inscription of the bookes of Scripture is of three sorts: for it is taken either from the persons that wrote them, as the bookes of Esay, Ierem. &c. or whereof they be written, either in generall, as the bookes of Ioshuah, and of the Judges: or in part, as the bookes of Samuel: or else from the things entreated of, as the booke of Leviticus, Numbers, &c. or of the first words of the booke: as Genesis, is called of the Hebrewes, beresheth, in the beginning: Leviticus, ve…kra, and he called, &c. which are the first words of the text▪ and so also is this booke named, as is said before: Iun. and the reason of it may be this, because where the writer of any booke of Scripture left it without name, they of elder time for reverence and religion sake did forbeare to give it any title. Simler.
QVEST. II. Of the computation of yeeres comprehended in the storie of Exodus.
COncerning the continuance of time and number of yeeres, which are comprehended in this booke, they are found to be 142. as may bee thus gathered: From the death of Ioseph to the birth of Moses are yeeres 60. from the birth of Moses unto the departure of Israel out of Egypt, are yeeres 80. chap. 7.7. from the departure of Israel thence unto the Tabernacle erected, was one yeere, chap. 40.17. Iun. These two latter numbers are certainly gathered out of the Scripture: only the first may be doubted of: which is thus also warranted: all the time of the peregrination of Abraham and his seed in Egypt and Canaan maketh 430. yeeres, Exod. 22.40. this time beginneth when Abraham was called out of his countrie, and 30. yeeres was run at the birth of Isaack: who at 60. begat Iacob, Gen. 25.26. who at an 130. went downe into Egypt unto Ioseph, Gen. 47.9. who being then 39. yeeres old, and dying at an 110. Gen. 50.26. lived after that yeeres 71. then put hereunto 80. yeeres of Moses age: all maketh (joyning the summes of 30.60.130.71.80. together) yeeres 371: there remaineth then the summe of 59. yeeres, or 60. to make up the whole summe of 430. yeeres.
QUEST. III. Whether Moses were the writer of this booke.
NOw that Moses was the pen-man and writer of this booke (the spirit of God being the author, and inspirer thereof, it is diversly evident: 1. for Moses testifieth of himselfe, that he wrote all the words of the Lord, Exod. 24.4. which are contained in this booke. 2. The Scripture so divideth the bookes of the old Testament, that they were written either by Moses, or some other of the Prophets, Luk. 16.31. 3. Our Saviour alleaging a certaine place out of this booke, doth call it the booke of Moses: Mark. 12. 26. Have you not read in the booke of Moses? so also Luk. 20.37. And that the dead shall rise againe, even Moses shewed it beside the bush, when he said, &c.
QUEST. IV. Whether Moses Iudiciall lawes do now necessarily bind the Civill Magistrate.
BUt whereas in this booke divers both morall, ceremoniall and Judiciall lawes are prescribed, whereof the two first there is no question, but that the one doth bind us still, and the other is abrogated: only concerning the Judicials of Moses, it is controverted, whether Christian Magistrates are bound to observe them: which Judicials being of three sorts, either such which are annexed to the Morall law, as the punishment of adulterie and murther and disobedience to parents with death, and such like: or such as were appendant to the Ceremoniall law, as the punishment of those that touched any dead thing, or that came neere a woman in her monethly course, and such like: or such as belonged to the peculiar policie and state of that Common-wealth, as concerning the yeere of Jubile,Moses Iudicials of th…ee sorts. the raising up of seed to the brother departed in marying his wife, and such like: of the two latter there is no doubt made, but that the one is abrogated together with the ceremonies, whereon they attended, the other as proper to that government are now determined: only the third kinde of Judicials remaineth, about the which great question is made, how farre Christian governours are obliged to the same.
For the discussing of which question, 1. I neither am of their opinion,Moses Iudicials no… …eft absolutely free unto Christian Magistrates. which thinke that the Judiciall law is left to the libertie of the Christian Magistrate to adde to it, and take from it, and to alter it, as shall …e thought fit for the time and manner of the countrey: for this were, 1. to be wiser than God, to leave altogether those directions and rules of justice, which he hath set downe: and the Apostle saith, the foolishnesse of God is wiser than men, 1. Cor. 1.25. that which seemeth to be meanest of the Divine orders, is farre beyond the wisest humane inventions. 2. And there is but one Law-giver that can save and destroy, Iam 4.12. OnelyOnly God that gave unto man his life, hath power to take it away: and therefore otherwise than God hath given direction, either by particular precept, or generall rule the life of man is not to bee taken away. 3. And seeing Magistrates are but Gods Ministers, Rom. 13.4. they must execute justice according to his will: for it is required of a disposer that he bee found faithfull, 1. Cor. 4.2. but Gods will otherwise appeareth not, than in his word. 4. And seeing whatsoever is not of faith (that is, firme perswasion) is sinne, Rom. 14.23. and faith must be grounded upon the word, as being wrought by the word, Rom 10.17. how can the Magistrate approve his acts of justice as in the sight of God, unlesse hee can warrant the same by the word?
2. Neither yet can I consent with those which thinke,The Christian Magistratie not necessarily tied to Moses Iudiciali. that the punishment inflicted by Moses for the breach of the morall law together with the morall law is imposed upon Christian Magistrates: as it is not lawfull to punish adulterie otherwise than by death, nor simple theft by death but by restitution: Piscator. praefation. in Exod. for, if this were so, then the Gospell should overthrow the policie and institution of divers Common-wealths, which of a long time have continued: but God is the author of peace, not of confusion. 1. Cor. 14.33. 2. Mardoche and Daniel having place of government under the Persian Kings, did no doubt minister justice according to the lawes of that countrey. 3. Our Saviour Christ commanding to give tribute to Caesar, and injoyning obedience to the higher powers which did beare the sword, and that for conscience sake, Rom. 13. seeme to give approbation to the lawes of nations maintaining right, and tending to equity. 4. Our Saviour himselfe observed not the judicials belonging to the morall law: for whereas he that gathered stickes upon the Sabbath was stoned to death by Moses, yet out Saviour excuseth and defendeth his Apostles, who did, as much as the other, in rubbing the eares of corne for their necessity, Matth. 12. yea hee giveth a rule, that for fornication onelyonly and adulterie it was lawfull for a man to put away his wife, Matth. 19. which exception needed not, if either in fact then, or in right afterward, adulterers and adulteresses were to bee punished by death. If it be answered that Christ tooke not upon him the office of the Civill Magistrate, to impose corporall punishment: yet would not our Saviour have defended his Apostles, nor yet by silence have left them unreproved for neglect of the law.
3. Wherefore the best resolution is, that the morall judicials of Moses do partly bind,How far Moses Iudicials doe bind. and partly are left free: they do not hold affirmatively, that we are tied to the same severity of punishment now, which was inflicted then: but negatively they doe hold, that now the punishment of death should not be adjudged, where sentence of death is not given by Moses: Christian Magistrates ruling now under Christ the Prince of peace, Isai. 9. that is of clemencie & merciemercy, may abate of the severitie of Moses law, & mitigate the punishment of death: but they cannot adde unto it, to make the burthen more heavie: to shew more rigour than Moses, becommeth not the Gospell, to extend more favour is not unbeseeming: of these two assertions my reasons are as followeth: 1. That which Ambrose urgeth out of the mouth of Luke, how our Saviour reproveth his Disciples, because they would have had fire come downe upon the Samaritanes, upon the which example hee thus inferreth: Ostenditur nobis, Ambr. lib. 7. comm…nt. in 9. cap. Luc▪ … is cite… ….non semper in eos qui peecaverunt vindicandum, quia nonnunquam amplius prodest clementia tibi ad patientiam, lapso ad correctionem: It is shewed us, that alwayes vengeance is not to bee taken of those that offend, because oftentimes clemencie is more profitable for patience in thee, and amendement in the offender. And this collection is ratified by the answer of our Saviour in that place: The Sonne of man is not come to destroy mens lives, but to s…ve them, Luk. 9.55. 2. Augustine urgeth the example of Christ, who suffered the woman taken in ad… tery to escape without punishment of death, Ioh. 8. Whereupon hee inferreth that the adulter… … ▪ not now to bee put to death, but to live rather, to be reconciled to her husband, or to come …: the usuall answer is, that our Saviour doth not here abrogate the Law against adultery, … only to meddle with the Magistrates office:Piscat. de abrogation. Iudicial. ration. 2. Piscator. Ans. Neither doe wee say that Christ abrogateth that law: but leaveth it free and taketh away the necessitie of it. And though Christ exercised not the Magistrates office in his owne person, yet in this case, it had not beene impertinent to have given direction to have her before the Magistrate, as in another case, he sendeth the leper to the Priest, Matth. 8.4. if it had pleased him to impose still the severitie of the law: yea our Saviour sheweth by his answer: Let him that is amongst you without sinne, cast the first stone at her, Ioh. 8.7. that hee would not have them such strait executors of the rigour of Moses law upon others, but rather to bee severe judges of themselves, and with charitable affection to support the frailty of others, to the which themselves were subject. 3. Further, the difference betweene the times of the Law and of the Gospell must be considered: then they received the spirit of bondage to feare, but now the spirit of adoption, Rom. 8.15. then they which came neere the mount, where the morall Law was given, were stone or stricken thorow with darts,The …igour of Moses law mitigated. whether man or beast, Heb. 12.20. but it is not so now: then the bloud of Abel cryed for vengeance, but the bloud of Christ now calleth for merciemercy: and so speaketh better things than that of Abel▪ Heb. 12.24. Therefore to mitigate the severitie of Moses Law, in some cases (yet not leaving sinne unpunished, nor by connivence cherishing the same) it is more sutable to the profession of the Gospell of peace and merciemercy.
Wherefore I here say with *Or rather the author of …per. imperfect. …. 43. in cap. …. Matth. and it is alleaged Caus. 27. qu. 1. cap 12. C…prian. lib. 4. …istol. 2.Chrysostome: Vbi paterfamilias largus est, dispensator non debet esse tenax: Where the master of the house is bountifull, the steward must not be sparing: Melius est propter misericordiam rationem reddere, quàm propter crudelitatem: It is better to be called to account for too much pitie, than for cruelty. 4. The continuall practice of the Church sheweth as much, that the rigour of Moses judicials is mitigated. S. Paul willeth the incestuous man only to be excommunicate, 1. Cor. 5. it seemeth then there was no law in force to put such to death: nor in Cyprians time, who thus writeth: Quidam episcopi in nostro provincia, &c. Some Bishops in our province have altogether shut up penance against adulterie. Nor after that in the time of the Eliberin Councell, which was held under the reigne of Constantine, where it was decreed, can. 9. Moechatus post poenitentiam, That he which committed adulterie after publike penance, should finally be denied the Communion. Epistol. ad Innocentium.In Hieromes time it seemeth that adulterie was punished by death: who in a certaine epistle maketh mention of a young man, qui adulter…i insimulatus ad mortem trahitur: who being accused of adultery was led forth to death: yet Augustine, as is shewed before, reasoneth against it: but of all other Origen writeth most plainly: Apud Christianos, si adulterium fuerit admissum, &c. Among Christians if adulterie be committed, it is not commanded that the adulterer or adulteresse bee punished with corporall death, &c. neither therefore was the law cruell then, neither now doth the Gospell seeme to bee dissolute:Whether▪ adulterie necessarily is to be punished by death. but in them both the benignitie of God appeareth (yet) by a divers dispensation: then by the death of the bodie the people was rather purged from their sinnes, than condemned: but unto us sinne is purged, not by corporall punishment but by repentance: and it is to be seene unto, lest our punishment be greater, whose vengeance is laid up for the next world (when as they were absolved from their sinne by the paying of the punishment) as the Apostle saith, how much more punishment is he worthy of, that treadeth under foote the Sonne of God? Two reasons Origen yeeldeth of this his opinion, that there is now a mitigation of the rigour of Moses law; because then it served as an expiation of their sinnes, prefiguring the death of Christ: as S. Paul applieth that sentence (Cursed is every one that hangeth on a tree) which is generally delivered by Moses, to the particular death of Christ, Galat. 3.13. but now the expiation of sinne is by repentance and remission of sinnes in Christ. Againe, now a greater punishment abideth the contemners of the Gospell, even eternall in the next world, and therefore corporall death is not so much inflicted now, for God punisheth not twice for the same thing, as Origen in the same place alleageth.
Yet, although we contend, that the capitall punishment of Moses law may now be dispensed with in some cases upon the reasons before alleaged, this is not either to condemne those Common-wealths, which doe reteine still and practise the severity of Moses law against adulterers, who therein sinne not: but as Ambrose saith of the Apostles, that asked for fire to come downe upon the Samaritanes: Nec discipuli peccant legem sequentes: Yet did not the Disciples offend, following the law: neither to excuse those places, where this sinne is too easily and lightly punished, as Erasmus complaineth in his time: Nunc adulterium lusus magnatum est: Annot. in Heb. epist. Hieron▪ ad Innocentium.Now adulterie is but a sport of great men. Where adulterie is not capitally punished, yet great severity otherwise should be used: as it was decreed in the Elib…rin Councell, that he which having a wife committed adulterie, should be under penance five yeeres▪ can …. He that did sinne that way after should not bee received to the peace of the Church till his dying … that did commit adulterie after penance, should never be restored to the communion of the Chu… c. 7. These or such like severe constitutions, this wanton and lascivious age hath need of, that this overflowing sinne might be kept in with higher bankes, than now it is: So then I conclude this point with Cyprian, who speaking of divers kindes of Ecclesiasticall censure used in divers places,Cyprian lib▪ …. ep…st. 2. thus writeth: Manente concordia vinculo actum suum disponit & dirigit unusquis que Episcopus, &c. The bond of amity remaining still, every Bishop so directeth and disposeth his owne act, that he is thereof to give account unto God. The like may bee said of Princes and Magistrates, in their dominions and regiments: that the difference in publike punishments (all intending the glorie of God, and the brideling of sinne) is no cause to breake peace or breede jelousie betweene Christian states.
…Now for the other part, that Moses Judicials doe bind negatively, that is, where Moses Law inflicteth not death, there Christian Magistrates are not to punish with death: the reasons are these: 1. Because then the regiment of the Gospell should exceed in terror, the strictnesse and severitie of Moses Law. 2. God is that one Lawgiver, that saveth life and destroyeth, Iam. 4.12. he gave life, and he only hath right to take it away. God hath created man in his image, Gen. 9.6. which image is expressed in mans soule animating the bodie. This image then is not to be defaced and dissolved, but by warrant and direction from God: therefore the equitie of the Judicials of Moses ought to be a rule, either by generall direction, or particular president to all Magistrates, in what cases and for what sinnes they are to deprive the offendors of their life.
But here it will be objected, that if this be so, then all those Common-wealths are in error, which punish theft by death, which by Moses law is satisfied by making restitution. Exod. 22.2. Ans. Even by Moses law some kinde of theft received a capitall punishment: as if it were a violent theft,Some kinds of theft punishable by death by the word of God. as it was lawfull to kill a theefe breaking into the house, Exod…s 22.2. or a wanton theft, as David judged him worthy to dye, that having many sheepe of his owne, tooke by violence the onelyonly sheepe which his poore neighbour had, 2. Sam. 12.5. Likewise publike theft and sacrilege in Achan was punished by death, Iosh. 7. But that simple theft, when a man stealeth only to satisfie his hungrie soule, or to supply his present necessitie, should be proceeded against to the losse of life, it seemeth hard. And as I take it, the lawes of this land have used a good consideration herein, that such small felons should escape by their booke: wherein, to my understanding, greater clemencie and favour in some Judges were more commendable, who require an exactnesse of such simple clerkes; unlesse they bee such as are worthy, for other former evill demerits to be cut off as rotten members. There is a saying in the law, Favores sunt ampliandi: Simple theft deser…eth not death. Cod lib 6. …. 2. l. 11. & leg. 18. Cod. lib. …. tit. 1. leg. 3.Where favour is intended, it should be the largest way extended. It were also to be wished, that a greater valuation were yet set, than of the usuall rate, in such small fellonies, when a man is to bee judged for his life. By Dioclesians law some kindes of theft are charged with restitution of foure fold: by another authentike law, the theefe is adjudged to bee beaten with clubbes. By the Decrees, Qui fec…rit furtum capitale. &c. Hee that committed any capitall theft, as in breaking into an house, in stealing a beast, or some other thing of price, if he were a Clergie man he was to be under penance seven yeeres; if a lay man, five: if it were a small theft, he was to make restitution and to doe penance one yeere.Caus 17. qu. 4. c. 17. By any of these or the like constitutions, sufficient provision might be made against simple theft. But it can no wayes be justified, that such simple theft should bee more straightly punished than adulterie, which farre exceedeth the other, as the Wise man compareth them together, Prov. 6.30.32▪ that which the spirit of God hath judged to be the weightier sinne, by mans ballance cannot be made lighter. And hereof Erasmus complaint in his time was just: Savitur passim in miseros fures &c. Poore theeves are every where streightly handled, whereas neither Dracos, nor the Romane, nor Moses lawes punish theft with death. Then hee proceedeth: Avaritia nostra facit ut ideo magnum malum existimemus furium, quia pecuniam summi boni loco ducimus: Annot. Eras…i in Hieron. epistol. ad Innocentium.Our covetousnesse is the cause that we count theft such a great evill, because we hold money to be so great a good. This may suffice of this question.
4. Places of doc…rine out of the whole booke.
1. Doct. Gods election sure and infallible.
FIrst, it is evident by this booke of Exodus, wherein is set forth unto us, how diversly the people provoked God by their sinnes, as their Idolatrie, lust, murmuring, impatience, yet God continued their mercifull Lord still: that Gods election is immutable, and whom he loveth he loveth to the end, Ioh. 13.1. Genevens.
2. Doct. Which is the best forme of a Common-wealth.
SEcondly, In this booke also is described the best forme of a Common-wealth, when as both Prince, Nobles, and people have their due: that forme which is mixed of these three states is the happiest, and least subject to change, and freest from mutinies. So was it in Israel in Moses time: in his sole government there was a Monarchie, in the 70. Elders, assistants, an Aristocracie, in that out of every tribe the Senatours and Elders were indifferently chosen; therein there was a shaddow of the Democraticall state. S…mler. This mixt forme of government is well seene in our high Court of Parliament, where there is a concurrence of three estates.
5. Places of confutation.
1. Confutation against election by workes.
FIrst, this booke shewing on the one side the ingratitude and disobedience of the people, on the other the stedfast love of God toward them, affoordeth an evident argument of Gods free election without any respect to workes, against those which defend election ex praevisis operibus, of workes foreseene before: and the Apostle to the same purpose out of this booke alleageth that notable text, I will have merciemercy on him, upon whom I will have merciemercy. Rom. 9.15. Borrhaius.
2. Confutation against those which say all things were carnall to the fathers.
FUrther: some out of Serveius schoole, which have taught that the fathers in the law had only a carnal imagination of terrene things, and no knowledge of the Messiah, are in this booke confuted: for S. Paul sheweth how that in their externall actions, and symbols, baptisme was shadowed forth, and Christ both their spirituall meat and drinke and ours, 1. Cor. 10.2.3. And though the Apostles expected a terrene kingdome, Act. 1. that they did draw from the error of those times, it being a generall received opinion. But they themselves before that joyned with Peter, in confessing Christ to be the Sonne of God, Matth. 16. and afterward, they shewed, wherein their happinesse consisted, in preaching remission of sinnes in Christ. Simler. Prologomen.
6. Places of morall use.
1. Mor. Our spirituall deliverance by Christ shadowed forth.
FIrst, here in the deliverance of Israel out of Egypt, is shadowed forth our spirituall deliverance by Christ: they under Moses escaped from the tyrannie of Pharaoh and the bondage of Egypt: wee by Christ are set free from the spirituall captivitie of sinne and Sathan: as the Prophet Zacharie alludeth unto this externall deliverance, chap. 10.11. The Scepter of Egypt shall depart away. Borrah.
2. Mor. Gods chastisements tend not to destruction, but to amendment.
AGaine: in that the Lord, when the people sinned, scourged them, and yet not to their destruction, but to their amendement: it sheweth that both God is not partiall, but will punish sinne, even in his owne children, as also, that the afflictions, which God layeth upon his children, tendeth not to their eversion, but is sent rather to worke their conversion: Genevens. The Apostle saith; If ye endure chastening, God, offereth himselfe unto you, as unto sonnes. Heb. 12.7.
3. Mor. Example of speciall vertues in this booke.
FUrther, in this booke many examples of singular vertues are propounded worthy of imitation: of piety in the Midwives, of faith in Moses parents, of meeknesse in Moses, and faithfulnesse toward his people, of zeale in the Levites: that all flocked to Moses to execute vengeance upon the Idolaters. Simler.