Commentary on Genesis and Exodus, Book 2 · Chapter 10
CHAP. X.
1. The method and Argument.
THis Chapter hath two parts according unto the two plagues therein described, the eight of Locusts, to vers. 21. and the ninth of the three dayes darknesse, to the end of the Chapter.
In the first part, there is, 1. the denouncing or threatning of the plague, to vers. 12. wherein we have, first Gods Commandement unto Moses to goe unto Pharaoh, with two reasons, that God might worke his great miracles, vers. 1. and that he might declare them to their posteritie, vers. 2. then Moses obedience in the execution of his charge: where he beginneth with the reprehension of Pharaoh, for his obstinacy, vers. 3. then he nameth what plague the Lord will send, vers. 4. and the effects thereof, both in devouring the fruits of the earth, vers. 5. and filling their houses, vers. 6. Thirdly, the event: Pharaohs servants move the King, vers. 7. hee causeth Moses and Aaron to be called, vers. 8. they propound their request, vers. 9. But Pharaoh yeeldeth not unto it but in part, vers. 10, 11.
2. Then followeth the execution of the judgement before denounced, where the signe, the stretching forth of Moses hand with the rod is expressed, then the instrumentall cause, the East wind, vers. 13. the plague it selfe, vers. 14. and the effects thereof, vers. 15.
3. The events are these three, Pharaohs confession of his sinne, with his supplication to Moses to pray unto God, vers. 16.17. Moses prayer, with the effect thereof, vers. 18. the third is the hardning of Pharaohs heart, vers. 23.
In the second part, which containeth a description of the ninth plague of darknesse, 1. The Commandement of God is premised, shewing Moses what he should doe, stretch out his hand toward heaven; and to what end, that there may be darknesse; and what darknesse, such as might be felt, vers. 21. 2. The execution followeth: shewing Moses obedience, he stretched out his hand, vers. 22. the sequell thereof, in bringing darknesse, which is described by the circumstance of the time, it continueth three daies, vers. 23. by the effects, none could stirre from his place; by the contrary, there was light with the people of Israel.
Thirdly, the events in Pharaoh: 1. He seemeth to relent in promising to let the people goe, with some limitation and exception of their cattell, vers. 24. Secondly his obstinacie and hardnesse of heart in refusing to let them goe upon Moses replie, vers. 25▪ 26, 27. Thirdly, Pharaohs threatning of Moses, and charge that he should see his face no more, vers. 28. with Moses answer, vers. 29.
2. The divers readings.
A. P. I.Vers. 2. That I may shew these my signes in the middest thereof A.P.H. 1. In the middest of Egypt, Lo…, of his Kingdome. V. G. better than, before him. B. or in him. L. or, in the middest of them. C. or, foreign, upon them. S. It is better referred to the land it selfe, than either to Pharaoh or the Egyptians, as the words shew in the originall.
I.P.B.Vers. 7. How long shall he be a snare unto us? I.P.B. rather than, an offence or scandall. A.V.C.L.S.G. for Moses had beene an instrument of such grievous plagues, that they feared him, even as the bird the snare: the word m…kesh signifieth both, but the first rather here, as likewise Deut. 7.16.
Doest thou not yet know that all Egypt is destroyed? I. B. C. L. better than, wilt thou know first that &c. A.P.V.G. or,I.B.L. &c. wilt thou know that Egypt is destroyed? Here the particle terem is omitted, which signifieth both nondum, not yet, and ante quam, before: the first is more fitting here: see before chap. 9.30.
I C.Vers. 10. See to it, for evill is before your face. I.A.P. that is, he threatneth them if they will not cease to be troublesome to him, as vers. 28. better than, yee have some mischiefe in hand. B. so also L.S.V. the first sense is more agreeable, because of that watch word set before, se…, as vers. 28. take heed to thy selfe: the Chalde putteth both these senses together: See the evill which you intend to do, standeth against your face. G.
A.P.V.I.Vers. 11. He cast them out of Pharaohs presence. A.P.V.C. i. Pharaoh cast them out from his face. I. better than, were thrust or cast out of Pharaohs presence. B. G. L. S. for the word …egaresh is in the singular number.
B. G. cum c…er.Vers. 13. He stretched his rod over the land of Egypt. B. or, upon. G. cum c…ter, against. I. ghal more usually and properly signifieth upon, as chap. 8.5.
I. cum caet.Vers. 14. Locusts. I. cum c…ter: better than, grashoppers. B. G. Arbeh is the locust, and chagabh the grashopper, Eccles. 12.5.
I. V. A. P.Vers. 19. The reedie sea. I.V. the sea Suph. A.P. rather than, the red sea. L. S. C. B. G. Suph signifieth a r…ed: and that sea is so called because of the abundance of reed there growing, Plin. lib. 11. cap. ult. the same is also called the red sea, for that it seemeth to be red, because of the reed or the sand.
Vers. 26. We doe not know with what we shall serve the Lord. B.G.I.P. better than, how wee shall serve. G. or what we shall serve. I. B. C. cum c…ter.S. for that is an improper phrase, or what was shall sacrifice. L. V. the sense but not the words▪ ghabadh to serve.
3. The explanation of difficult and doubtfull questions.
QUEST. I. Why Moses is bid to goe to Pharaoh, notwithstanding his heart was hardned.
Vers. 1. GOe to Pharaoh, for I have hardned his heart, and the hearts of his servants, &c. 1. Moses is bid to goe still to Pharaoh, because hitherto he hath prevailed nothing: and though the servants of Pharaoh, before time were obstinate as their master was, yet now they should be humbled, as it followeth, vers. 7. Iun. 2. Though Moses is told before, that Pharaoh shall not heare, yet he is sent againe to make him inexcusable, as in the Gospell Christ sendeth the leper to the Priest to be a testimonie against them: Ferus. 3. The hardnesse of Pharaohs heart, is not the effect of the signes and wonders, but the occasion of them: for if Pharaoh had yeelded at the first, then the Lord should not have needed to have contended with him by multiplying of his signes: Simler. This hardnesse of Pharaohs heart, proceeded from his owne corruption, and the Lord as a just Judge further punisheth him with his owne sinne, but disposeth of it to his glory: so then God, in respect of the immediate act of hardning Pharaohs heart, is said to harden it not positively by making his heart hard, but negatively, in not mollifying it, but leaving of him to himselfe: but as the hardnesse of heart is a punishment of Pharaoh, and as it is referred and disposed of to Gods glorie, the Lord also worketh positively, and actively. 4. So then this is the order of the causes here propounded, the end of the hardning of Pharaohs heart, is, that God may shew his signes; the end thereof, that Gods works may be knowne in Israel, and declared to their children: and the chiefe end of all, is, That ye may know that I am the Lord: Iunius.
QUEST. II. How Moses is said to be a snare to the Egyptians.
Vers. 7. HOw long shall he be a snare unto us? 1. The Septuagint put the article in the neuter Gender: How long shall this thing be an offence: but it is better understood of Moses: he was as a snare and trappe unto them in respect of these grievous plagues and afflictions, which he was the minister of: Simler. And therefore they are afraid of him as the bird is of the snare: Iun. 2. They use three reasons to perswade Pharaoh. first, in respect of themselves, they all smarted for one mans obstinacie; in respect of Moses and the Israelites, their request was reasonable, they did but aske leave to goe to serve their God: thirdly in regard of the whole land of Egypt, which was almost destroyed: Ferus. 3. Though Pharaohs servants seeme for the time to be touched, yet they were farre off true repentance and conversion unto God: and they doe not leave for all this their superstition and Idolatry, Simler. and afterward their hearts were hardned againe, when they with Pharaoh pursued after Israel to the red sea.
QUEST. III. Of Pharaohs wish, Let the Lord be so with you, &c.
Vers. 10. SO let the Lord be with you as I let you goe. 1. Some doe interpret these words as plainly spoken, that Pharaoh wisheth indeed that God were no more mercifull unto them, then they should finde him: Genevens. But this though it bewraieth an uncharitable minde in Pharaoh, yet it sheweth that he had a reverend opinion of the divine assistance, which he wisheth to be as farre from them, as his affection was. But Pharaoh had no such opinion of the God of Israel. 2. Therefore it seemeth that these words are uttered with a kind of derision: as if hee should say, you boast much, that you serve a mightie and great God, well, let him deliver you, for I will not; and so in effect he saith, as he did at the first, I know not the Lord, chap. 5. Ferus. 3. And yet unwittingly Pharaoh wisheth unto them the assistance of God indeed: for he afterwards himselfe did let Israel goe, and he wisheth God even so to be with them as he would let them goe, which indeed came so to passe, God was with them and so overruled Pharaohs heart, that he was content to dismisse them, Iun.
Of the eight plague.
QUEST. IV. Of the nature of Locusts, and whether this plague were extraordinary.
Vers. 13. IN the morning the East wind brought the Locusts. 1. Plinie writeth strange things of these Locusts, as how the female dieth of a certaine worme that choketh her breeding betweene the jawes, as soone as she hath brought forth her young: that in India there are of them three foot long: they are taken up with the wind and flie over the seas, and fetch a great compasse to seeke food; they are in such multitudes, that they shadow the sunne: where they light, they feare the grasse by touching it, and devoure up all, yea they doe eat through the roofe of the houses. They often flie over out of Africa into Italie. In the region Cyreno, there is a law thrice in the yeere to fight against them. First in destroying their egges; then the young; and after when they are growne. In the Isle Lemmis every one is appointed a certaine measure of Locusts which they shall kill and bring to the magistrate: and they doe nourish birds of purpose to take their flight against them, and so to destroy them. In Necare and Syria they embattell themselves against them. Thus much Plini, lib. 11. cap. 29. Ex Perer. 2. But although these kinds of Locusts in those parts of the South and East countries are usuall, yet this plague was extraordinarie, both in respect of the divers kinds, as Caterpillers, Grashoppers, Psalm. 78.46. and their multitudes, they covered the face of the earth, vers. 5. and as the Chalde Paraphrast expoundeth, they shadowed the beames and light of the sunne: beside, otherwise then Locusts use to doe, they did not onelyonly consume and eat up the fields, but filled also their houses: Further these Locusts come at the time appointed, To morrow I will bring Locusts upon thy coastes, vers. 4. In so short a time for such a multitude of Locusts to be gathered, it was admirable, Simler. And lastly for them at that time of the yeere to come, in the spring, which is the breeding time, whereas they usually doe strike over into other countries in harvest, when the fruits of the earth begin to be ripe, to seeke for food, as Plinie writeth of them: Propter famem exter…a pabula petere sciunt: The inhabitants know that they seeke forren food for hunger: immensos tract us permeant dira messibus contegunt nube: they goe over divers countries and cover them as with a cloud hurtfull to the harvest, Plin. ibid.
QUEST. V. Of the greatnesse of this plague of Locusts.
NOw the greatnesse of this judgement appeareth diversly. 1. These Locusts came upon Egypt, a… the Lords royall host, and so are they called, Ioel. 2.25. the Lords great host: not in comparison of the superiour spirituall powers, but in respect of weake men, against whom the Lord can arme the least of his creatures: Rupert. and Pharaoh could better have resisted an hundred thousand men than these Locusts, Ferus. 2. The Locusts consumed all the herbes, fruits of trees, and every greene thing, whatsoever the haile had left, vers. 15. 3▪ They filled their houses, vers. 6. as the frogges did before, and went into every roome and chamber, their amberies, victuals, storehouses were pestered with them: for so it may be gathered by the like annoyance in the frogges. 4. And not onelyonly so, but with their venemous teeth, they did bite and destroy men, and therefore Pharaoh desireth, vers. 17. that God would take away that death onelyonly; and so we read, Wisd. 16.9. that the biting of Locusts and flies killed them.
QUEST. VI. Why sometime Aaron, sometime Moses stretched out the rod.
Vers. 13. NOw Moses stretched forth his rod, &c. 1. This is to bee observed, that in the bringing of some plagues, Moses commandeth, and Aaron stretched out the rod, as in the three first plagues, of the bloudie waters, frogges, and lice; in the two next of the swarmes and murrane Moses and Aaron doe nothing; in the three following Moses is the instrument to bring the botches, the haile and Locusts. 2. The reason of this difference the Hebrewes ascribe to the dignitie of Moses, who brought the plagues that came from above, out of the aire and skie, and Aaron those, which were wrought below. And herein is fulfilled the promise of God to Moses, that he had made him Pharaohs God: for so Moses commandeth the aire, fire and water, and all the elements as a terrene God. 3. Yet Moses doth not any thing by his owne power, neither is there any vertue in his rod: Moses indeed stretcheth out his rod: but is said, that the Lord brought the East wind, Simler.
QUEST. VII. What k…nde of wind it was which brought the Locusts.
THe Lord brought an East wind. 1. God useth the Ministrie of the wind, not as having any need of it, but that we might know, that when any wind or weather is sent, God is the author of them. 2. This was not a southerly wind, as the Septuag. read; and Philo, to whom Pererius subscribeth, affirmeth the same: but beside that the word ked…m signifieth the East, it is evident by the contrarie wind, which cast them into the red sea, called the West wind, vers 19. that the East wind brought them, Thostatus. And the Latine interpreter, though missing of the sense of the word, calleth it urentem ventum, a searing wind, which best agreeth to the East wind, which is well knowne to seare and wither fruit, and to breed caterpillers and wormes. 3. Though it be usuall in those parts for Locusts to be brought with the wind, yet such an infinite number of them, and in so short a time to bee brought, was mircaulous and extraordinarie, Simler.
QUEST. VIII. Whether this plague of Locusts were incomparable and not to be matched.
Vers. 14. SO grievous Locusts like to these, were never before, neither after them shall be such. How then agreeth that place of the Prophet Ioel with this, where he speaking of the like plague of Locusts saith, There was none like i… from the beginning, neither shall be any more after it? Ioel. 2.2. It may bee answered that it is here meant of Egypt, that in that land there were never any such Locusts neither should be, as it is said of the haile: so grievous as there was none throughout all the land of Egypt, since it was a nation, Reconciliation.chap. 9.24. 2. But because the words here are generall, no mention being made of Egypt, it may rather be answered: that these Locusts came all at once: but in that plague which Ioel speaketh of, these foure kinds, the Palmer worme, the Grashopper, Canker worme and Caterpiller did one succeed another: and one devoured that which the other left, Ioel. 1.2. And in that respect it is said to bee so grievous as none was before it: Simler. 3. Or rather it is said to be incomparable, for the continuance of it, which was certaine yeeres: whereas these Locusts indured not many daies.
QUEST. IX. In what sense it is said the Locusts devoured that which the haile left.
Vers. 15. THey did eat all which the haile had left. And yet it is said before that the haile did smite all the herbes of the field, chap. 9.25. then there was nothing for the Locusts to devoure. 1. Some answere, that the haile onelyonly touched the corne, as rie, wheate, barlie, flax, but not the grasse, then the Locusts came and devoured herbe, grasse and all: Pellican. But the text it selfe admitteth not this: for the haile is said to smite all the herbes of the fields: and so the Locusts did also eat all the herbes of the field, vers. 15. 2. Some thinke, that there was some respite betweene the haile and the comming of the Locusts, and that in the meane time the corne and other fruits, which the haile and lightning had smitten, did grow againe, and then the Locusts came and devoured it: Simler. But beside that it is shewed before that this plague of Locusts followed the other within two or three daies, quest. 9. in chap. 7. in which time there could be little renewing of the fruits by a second growth and spring; the text favoureth not this conceit: because the Locusts are said, to eat that which the haile left, but that which was then not growne, cannot be said to be left. 3. Therefore it may be better answered, that where the haile is said to have smitten all the herbes of the field, it must be understood for the greatest and most part, as it was said before, chap. 9.6. that all the cattell of Egypt died: whereas some remained for the other plagues, as for the haile, chap. 9.25. Simler. 4. But neither are we forced in this place so to restraine the generalitie of these words: but this may be said, that where the haile and lightning did smite, though all the herbes and fruits were touched, yet not the whole: there might be some greene thing remaining after the haile and lightning played the part, as wee see in the searing and blasting of corne, that some escapeth: so that which this tempest had not blasted and seared, the Locusts devoured.
QUEST. X. Why the plague of Locusts is called a death.
Vers. 17. THat he may take away from me this death onelyonly: 1. Some thinke that be so called this plague, as if he should say, this destruction, because it brought a decay and consumption upon all things: Vatab. but death properly is understood of living creatures, as cattell and men. 2. Some referre it to the event, which Pharaoh might feare, lest that the people being offended with Pharaoh who was the cause of these plagues, might make some mutinous insurrection, whereof slaughter and death might follow: Simler. But he speaketh of death and mortalitie alreadie begun, and not feared onelyonly. 3. Therefore some thinke that the Locusts with their biting, killed men, as it is collected, Wisd. 16.9. and that therefore it is called a death: Perer. but this is not all, for he saith, this death onelyonly: his meaning is not, that the men in their houses should be delivered from the biting of Locusts, but generally that the land might be rid of them. 4. Therefore it is best to understand death here generally, both of the mortalitie of men, and the destruction of the fruit, and so to comprehend them both: Iun. And so Pharaoh desireth for this once to be spared, that if he keepe not promise with them afterward, then he will desire no favour.
QUEST. XI. Of the mysticall application of this plague of Locusts.
FOr the mysticall application of this plague of Locusts, first, Origen thereby would have signified obstinate and disobedient men, that cannot indure the government of God their King over them: as the Locusts are said to have no King, Prov. 30. 2. Augustine making a resemblance betweene this ninth plague, and the ninth Commandement, doth by Locusts that hurt by biting, understand the false witnesse and the slanderous tongue: and as the Locusts cannot flie of themselves, but are carried by the wind, so the false tongue is ruled by the spirit of Satan. 3 Gregorie findeth out other applications,Gregor. lib. …0. mor…l▪ cap. …0. as one while he thereby understandeth the people of the Jewes, that like Locusts would leape forward, that is, make great profession of obedience, but fall againe to the ground: againe by the Locusts he understandeth the Gentiles that gathering in troupes, as Locusts, doe fight for the faith: Likewise hee doth referre it to Christ, that like as a Locust leaped out of the hands of his enemies, and by his resurrection escaped out of the bands of death. 4. In these applications we may observe three things, first the varietie, how one differeth from another in their conceits, whereas Scripture is alway consonant. Secondly the multiplicity of sense, which is coined by one and the same man; but the sense of Scripture is one. Thirdly, they accommodate the same Scripture, to signifie contrary things, as both good and evill; whereas the Scripture, as a fountaine doth not at one place send forth sweet and bitter. 5. Therefore for the mystic…ll application (leaving these fantasies and devices of men) wee will have recourse to the Scripture it selfe; which by biting flies and Locusts understandeth both the violent enemies of the Church, such as by tyrannie and cruelty oppresse it: as the Lord saith, he will hisse for the Flie of Egypt and the Bee of Assur; and they shall come and light upon the valleies, Isa. 7.19. as also the spirituall enemies, as false teachers, Heretikes, Seducers, which are compared to Locusts that rise out of the smoke of the bottomlesse pit, Apocal. 9.4. Rupert. Simler.
QUEST. XII. How Moses turned himselfe going out from Pharaoh.
Vers. 18. THen he went out from Pharaoh. 1. Moses is here understood, though not expressed, because he was the more principall: and he at other times had removed the other plagues. 2. This may serve to expound that other place, vers. 6. that Moses turned himselfe and went out from Pharaoh, which some doe interpret according to the use and fashions of the East countries, as it is observed in Turkey at this day, that when they depart from the King, for signe of reverence they goe backward, and so they thinke that Moses did here: But if Moses had gone backward, then he had not turned himselfe at all, and the word here used, phanah, signifieth to looke backe, or turne the face: Num. 16.42. They turned their face and looked toward the Tabernacle: if Moses then departing from Pharaoh turned his face, then was his backe toward the King. 3. Wherefore the meaning of it is, that Moses either went out in haste, to dispatch that thing which he had foretold: Simler. Or hee went away in great indignation, as not sustaining any longer to talke with such a wicked man; as also by this his suddaine departing▪ signifying, that the Lord would deale no more with him by messages, Ferus.
Of the ninth plague, of the three dayes darknesse.
QUEST. XIII. Of the cause of the darknesse of Egypt.
Vers. 21. STretch out thine hand, that there may be darknesse &c. Concerning the cause of this darknesse: 1. Neither was it caused by an eclipse of the sunne,The ninth plague. as Philo: For though the sunne had beene eclipsed, yet other starres might have given light, but they had none at all: and the eclipse of the sunne is generall; this darknesse was onelyonly in Egypt: neither doth the sunne continue many houres in the eclipse, much lesse three dayes. 2. Neither was this darknesse in blinding of the eyes of the Egyptians, as the Sodomites were blinded: for to what purpose then should it bee said, that it was palpable darknesse that might be felt? 3. Neither was this darknesse onelyonly a privation of the light of the sunne, as Gloss. inter. linear. but there was some impediment in the aire, because it is said, it was a thicke and palpable darknesse. 4. Neither yet was the cause of this darknesse onelyonly in the aire, which was incrassate and thickned with darke mists. Paul. Burgens. Perer. For the stretching of Moses hand toward heaven, sheweth that the beginning of this darknesse came from thence: and that as at Iosuahs bidding the sunne was stayed in his motion, so here by the power of God, in the stretching out of Moses hand, the sunne withdrew his light, as he did in the passion of Christ. 5. So that two causes here concurred: both the celestiall lights above were hindred from shining upon Egypt, and the aire also was thickned with darke mists: like as the cloud which went before Israel, on the one side gave light to Israel, and on the other it was darknesse to the Egyptians Lyranus,, Thostatus, Cajetan. Simler. And unto this miracle, the Prophet Amos seemeth to allude, chap 8.9. In those dayes I will cause the sunne to goe downe at noone, and I will darken the earth in the cleare day, Ferus. Two reasons are yeelded of the darknesse, the suppressing of the light of the sunne, the privative cause, and the bringing of darknesse upon the aire, the positive cause.
QUEST. XIV. How it is said the darknesse was felt.
Vers. 21. EVen darknesse that may be felt. 1. The Chalde expoundeth the word mashash for recessit, the darknesse of the night departed, that is, the darknesse of the night was obscured by this darknesse: but the word properly signifieth to feele, as Gen. 27.12. and so the Septuagint and Latine doe here read: Paguin. Montan. Vatabl. with the rest. 2. Philo taketh this to be spoken in respect of the effect: because it was so darke that they were faine to goe feeling up and downe: but seeing they stirred not out of their places, it seemeth that little feeling served their turne. 3. Others thinke that it is an hyperbole, onelyonly to shew the greatnesse of the darknesse, Pellican. But where the words admit a plaine sense of themselves, wee need not runne unto figures. 4. Some thinke they were therefore called palpable, not in respect of the darknesse, which is properly the object of the sight, not of the feeling, and so cannot be felt, but of the aire the subject of the darknesse, which was thickned with grosse mists and vapours, so that they might be felt, Perer. And it was so thicke, that it hindred the light of the fire, and of other artificiall lights, Iunius.
QUEST. XV. How the Israelites had light in their dwellings.
Vers. 23. BVt all the children of Israel had light where they dwelt. The Hebrewes imagine that the light followed the Israelites, whether they went, yea though they pierced into the darknesse of the Egyptians, it went with them: but the text will not beare so much: They had light in their habitations where they dwelt: but I doubt whether they could carrie it to the habitations of the Egyptians: I preferre rather the opinion of the author of the booke of Wisdome, chap. 18.1. who saith, that the Egyptians heard the voice of the Israelites, but saw not their image: but if the Israelites had brought light with them where they came, the Egyptians should both have seene them, and heard them. 2. But this may be truly affirmed, that not onelyonly the land of Goshen had light, but even these particular habitations, where the Israelites dwelt, being intermingled with the Egyptians, had this light which was kept from the Egyptians, though dwelling by them, Simler.
QUEST. XVI. Whether the Egyptians used in the time of this darknesse any candle or fire light.
NOw concerning fire and candle light, whether the Egyptians had any helpe or comfort by them while this darknesse continued: 1. Neither is Cajetans opinion sound, that barreth the Egyptians onelyonly of the light of the sunne, and stars, and alloweth them candle and fire light: for beside that, this is contrarie to the text, that in affirming▪ that there was light to the Israelites, denieth all light to the Egyptians: by this meanes, this plague of darknesse, which was of all the most grievous, should have beene no great burden unto them, if they could have helped themselves with other lights. 2. Some thinke that the fire of the Egyptians was put out, and extinguished with some tempest that came with the darknesse, Thostatus. Which opinion the Septuagint favour, adding that there was darknesse and foreign, tempest: but there being no such thing here spoken of, it is but their imagination: and beside it is unlike, for the tempest and wind would have helped to disperse the thicke mists which darkened the aire, and to have attenuated it. 3. Wherefore it is most like that the aire was so thicke, and the darknesse caused thereby so great, that the light of fire and candle could not pierce it: so Philo and Paulus Burgens. Iun. Hereunto also agreeth that collection▪ Wisdom. 17.5. No power of fire might give light.
QUEST. XVII. How it is said no man rose up from his place.
Vers. 23. NO man saw another, neither rose from the place. 1. Not that the thicknesse of the aire was such, that i… hindered their going, or moving, as Paul. Burgens. For if the aire had beene so thicke, it would rather have hindered their breathing, than their moving. 2. Nor yet is it the meaning▪ that they did not move themselves by the benefit of any celestiall or externall lights, but by the meanes of such lights, as they used in their houses: for the Scripture absolutely saith, that they did not rise up from their place, that is, at all. 3. Some thinke the meaning to be this, that they did not goe out of their houses, their labour abroad, and all other kind of businesses ceased, and were intermitted, because of the want of light: but yet they might stirre up and downe in their houses, Simler. But seeing the text saith, that they saw not one another, if they were deprived of all sight, it is very like that they had no list to move or stir up and downe. 4. Wherefore it is more probable, that the Egyptians did not move out of the place where they sate, (the word is mittachtan from that which is under them) but as it is in the booke of Wisdome, They were all bound with one chaine of darknesse, chap. 17.17. And in the same place two reasons are given thereof, Sometimes they were troubled with monstrous visions, and sometime they swooned, v…rs. 14. That is, either they were afraid to move from their place, because of the monstrous visions and shapes which they seemed to see, even in the darke, or their owne perplexed conscience made them afraid. And so as Philo saith, Per silentium fame cruciabantur: they in silence were pinched with f…mine three dayes togeth…r: one not being able to helpe another: But they sate still mourning and complaining without comfort, Sic Lyran. Thostatus. Perer.
QUEST. XVIII. When Pharaoh sent for Moses, whether after the darknesse was removed or afore.
Vers. 24. THen Pharaoh called for Moses. Here the doubt is, how Pharaoh could send for Moses, there being such a great darknesse that none moved from his place. 1. This doubt were easily removed, if Cajetans conceit be admitted, that they had the use of fire and candle light: but that is refuted before. 2. Some thinke, that they moved and stirred …t to any ordinarie businesse, but upon such necessitie occasion they might stirre, Simler. But this were to limit and restraine the Scripture, where no need is, which saith, that none (that is, upon what occasion soever) moved from his place: and if Moses had come to Pharaoh, while this darknesse continued, he had also brought light with him. But Pharaoh of all the rest saw no light for three dayes. 3. Wherefore it is more like, that Moses was not sent for to Pharaoh till the three dayes darknesse was over; whereof this is some probabilitie, because he intreateth not Moses, as afore, to pray to remove the darknesse, which he would not have omitted to do being in such great perplexitie. And he sendeth for Moses, though the darknesse were over, because he knew that Moses would not leave him, but he feared that one plague would still follow another, Iun. Perer.
QUEST. XIX. Of the greatnesse of this punishment of three dayes darknesse.
THis plague of darknesse then was a most grievous punishment to the Egyptians. Cicero maketh mention of a great darknesse for two dayes in Sicilia, about the hill Aetna, by reason of the breaking out of the flames thereof, so that one could not see another: lib. 2. de natur. deor. But this farre exceeded. 1. They were bound with this darknesse, as with a chaine every man to his place, the husband man, the shepherd, the artificer, or wheresoever any was either in the field or in the house, so they continued, as it is noted, Wisd. 16.17. 2. They had no use either of sunne light or fire light to solace and comfort themselves with. 3. They were pinched and pined with famine, not being one able to helpe another. 4. They were terrified with monstrous shapes and visions, which might appeare unto them in the midst of the darknesse: for Satan was not behind to play his part with them, being under his Kingdome of darknesse both of bodie and mind. 5. They were perplexed in conscience, and were readie to feare upon every occasion. 6. This darknesse did shew the spirituall darknesse of their soules, and was a forerunner of the everlasting darknesse of hell which waited for them: Ferus.
For the mysticall application of this Egyptian darknesse:Of the mysticall application of the Egyptian darknesse. 1. Origen doth expound it of the unsearchable and impenetrable depth of the divine providence. Augustine doth accommodate and applie it to the tenth Commandement, Thou shalt not covet thy neighbours wife: for such (he saith) are palpably blinded even as the Egyptians were. 2. But more fitly doth the same Origen applie it, to signifie the blindnesse of the Egyptians, and the darknesse of their superstitious minde that were ignorant of the true knowledge and worship of God, giving themselves to most filthie Idolatrie: and it betokeneth also the grosse darknesse wherein the Gentiles were buried, before they were called to the knowledge of the Messiah: all the world was then in darknesse, onelyonly in Israel was light and the knowledge of God. But contrariwise, in the passion of Christ it was darke among the Jewes and light elsewhere, which signified that light was sprung up to the Gentiles, and blindnesse fallen upon the Jewes.
4. Places of doctrine.
1. Doct. The law is to be preached to the obstinate.
Vers. 4. IF thou refuse to let them goe, behold to morrow I will bring Locusts▪ Moses to Pharaoh being an obstinate and impenitent man, preacheth nothing but the law and judgement: the Gospell is not to bee preached to such, but onelyonly to the broken hearted: as Christ saith, That the spirit of God was upon him to preach the Gospell to the poore, Luk. 4.18. This was a signe betweene the true Prophets and false: that these alwayes cried to the people peace peace, but the other told the people of their sinnes, Ferus.
2. Doct. The difference betweene the children of God and the children of the world.
Vers. 23. ALl the children of Israel had light where they dwelt. In this difference betweene the children of Israel and the Egyptians, is shadowed forth the divers estate, betweene the children of God and the children of this world: the one are lightned with the knowledge of grace, the other sit downe in the region of darknesse and shadow of death, as the Apostle saith, Yee are all the children of the light, and the children of the day, we are not of the night nor of darknesse, 1 Thess. 5.5. Borrh.
5. Places of confutation.
1. Conf. That children are the members of the Church, against the Anabaptists.
Vers. 9. WE will goe with our young and with our old, with our sonnes and with our daughters. Both young and old belonged unto Israel and to the Church of God: which maketh against the Anabaptists that count infants no members of the Church, and therefore denie them to be baptised. But the Psalmist exhorteth not onelyonly the ancient to praise God, but the young also: Young men and maidens, old men and children, Psalm. 48.12. Ferus.
2. Conf. Ignorance and darknesse not to be found in the Church of Christ, but among the Egyptians.
Vers. 23. BVt all the children of Israel had light where they dwelt. This externall light betokeneth the spirituall light of knowledge, that the true Israel hath the light and knowledge of God. It hath beene held as a principle among the Romanists, and their practice sheweth them to bee of the same mind still, that ignorance is the mother of devotion. And great hath beene the ignorance and darknesse which reigned many yeeres under the Kingdome of Antichrist: Borrh. And out of the darke smoke of the bottomlesse pit, this mistie darknesse, have come forth all those swarmes of Locusts, Monkes, Friers, Masse Priests, Seminaries, whose endevour is to sow …rror among the people, and to settle them in ignorance of the truth; to which purpose they forbid the Scriptures to be read, or prayers to be said but in the Latin tongue; they permit them not to read any books, which may instruct them in the truth; to sing Psalmes, to conferre or reason of their faith: All this sheweth that they would still keepe theirs in the Egyptian darknesse. But thanks be unto God, that hath caused the light of the Gospell of his Sonne to shine upon his Israel in this land: that now that prophesie may be verified againe of this land which is also by the way of the Sea; The people that sate in darknesse have seene great light, and to them that sate in the region and shadow of death light is raised up, Matth. 4.15, 16.
6. Places of morall use.
1. Mor. Of the necessity of good education.
Vers. 3. THat thou mayst declare in the eares of thy sonne Hence appeareth the necessitie of the good education of children, that they should be instructed in the feare of the Lord in their youth: and so will they not forget it when they are old, Ferus. This is the Apostles counsell, that the fathers should bring up their children in the instruction and information of the Lord, Ephes. 6.3. The want of good instruction in the youth is the cause of the licentiousnesse and unthriftinesse of the young men of this age.
2. Mor. The departure of the Ministers of God dangerous.
Vers. 6. SO he turned him and went out from Pharaoh. This sudden departure of Moses from Pharaoh, and with indignation, did foreshew the fearefull condition of Pharaoh, whom the Ministers and Prophets of God forsake. It was an evident argument of destruction at hand. So their case is hard that are left destitute of the Ministers of Gods word. Worldly men consider not this, nay, they many times wish in their hearts that there were not a Minister to speake unto them. But like as the Jewes state was desperate when the Apostles left them, and shooke off the dust of their feet against them, Act. 13.51. so it fareth with those that are deprived of the presence of Gods Ministers, Ferus.
3. Mor. The office and part of good counsellers.
Vers. 7. THen Pharaohs servants said unto him. It is the part of good counsellers to perswade Kings and Princes to deale well with the servants of God, and to move them to the good of the Church and common-wealth: Piscator. Not to flatter the Prince, to make themselves great, or to deale unfaithfully, and onelyonly to seeke themselves: as Shebna did, Isai. 22. but to be like the faithfull Eliak… ▪ and as Ebedmelech that obtained favour for Ieremie.
4. Mor. Not one jot of Gods word to be omitted.
Vers. 26. THere shall not be an hoofe left. In those things which God hath prescribed and commanded, no… the least thing is to be omitted. Moses was charged to make all things belonging to the Tabernacle even to the snuffers and ashpans, according to the paterne which the Lord shewed him in the mount, Exod. 25.9. Simler. So not one jot of the word of God must be left undone: but it must be kep… exactly to an haires breadth, as wee say.