Commentary on Genesis and Exodus, Book 2 · Chapter 12 · Questions 3
Here follow such questions as concerne the manner of the departure of the Israelites out of Egypt, and first of their spoiling of the Egyptians of their Iewels.
IN this part of the Chapter, which containeth the memorable and famous history of the departure of the Hebrewes out of Egypt, and their mighty deliverance from their long and grievous captivity: there are three things principally to be expounded, first touching that act of the Hebrewes, in demanding of the Egyptians jewels of gold and silver, and detaining of them and carrying them away: Secondly, of the great numbers of the Israelites, and others mingled with them, that went out of Egypt: Thirdly, of the time of their sojourning in Egypt, which is here affirmed to be 430. yeeres, vers. 41.
QUEST. XLII. Whether the Israelites asked to borrow of the Egyptians their jewels.
Vers. 35. ANd they asked of the Egyptians, jewels of silver. The first question here, is, whether the Israelites did aske to borrow these things, and in so doing how they can be excused from lying, seeing they did not restore them againe. 1. One answer is, that God only commanded the Israelites to aske these things of the Egyptians, but the manner to aske to borrow, was not prescribed them, yet they were permitted so to doe: so Augustine: Fortasse secundùm voluntates suas magis permissi sunt ista facere quàm jussi: It may be, that according to their owne mindes, they were rather suffered thus to doe, than commanded. And so sometime in the Scripture, a thing is said to be bid to bee done, which is onelyonly permitted: as Christ said unto Iudas, What thou doest, doe quickly: Ioh. 13. which was no commandement or bidding of him to doe it, but a permission onelyonly, and giving of way to his working: Perer. But this answer is not fit in this place, for the Israelites doe here no other thing than Moses bad them, They did according to the saying of Moses, vers. 35. and Moses said none other thing than God commanded him, chap. 11.2. To speake to the people that every one require or aske of his neighbour, &c. they were not bid then to doe one thing, and they did another: and to what end should they aske to borrow, beeing simply bidden to aske? for they needed not to doubt to have their asking, seeing God gave them favour in the eyes of the Egyptians.
2. Another answer is, that they did but aske to borrow, but afterward when the Egyptians brake their faith and pursued after the Hebrewes, they did not thinke themselves bound to restore them. Perer. But it is evident, that the Israelites when they carried these things out of Egypt, had no minde to restore them againe, for the text saith that even then, when they went out, before the Egyptians set forward after them, they spoiled the Egyptians, vers. 36.
3. Some answer, that the Israelites craving these things to borrow them for the service of God, and to use in their sacrifices, lied not, for afterward a great part of them was converted to the use of the Tabernacle. Calvin. But yet this excuseth not their pretence of borrowing, for howsoever after they were imployed, they brake their promise in withholding them still, and not restoring them.
4. Some say further, that in their borrowing this condition must be understood, that they would restore them at their returne, now seeing they returned not, (most of the Egyptians being drowned in the red sea, to whom they should have restored them) they were freed of their promise. Simler. But all this helpeth not the matter, for if they promised to restore them at their returne, and never purposed or thought to come againe into Egypt, as they did, then was it a fraude in them: neither is it like, that all those Egyptians of the meaner sort, of whom they borrowed, perished in the sea, and though all had there died, yet they had children or friends remaining to whom they might have made restitution.
5. Ferus thinketh that they did not borrow them at that very instant of their departure, but had asked them before, for it is not like that they would have lent them at their going away. But there need no question be made of the Egyptians willingnesse to lend them, seeing the text saith that God gave the people favour; now if they had borrowed them before, which is not like, yet at their going away not to restore them, had beene no faithfull dealing.
6. Therefore to put this matter out of doubt, the Israelites did not aske to borrow of the Egyptians, but simply asked of them to give such things as they required: for both the word here used, shaal, signifieth to aske: not to borrow, or to aske to borrow: and beside whereas the Egyptians, as most doe translate, commodabant eis, are said to have lent unto them: yet the word properly signifieth petitum dare, to give the thing asked, as Vatab. or petentibus dare, to give to them that aske: Iun. And the same word is used, 1. Sam. 1.18. where Annah saith she had given or lent Samuel unto God: she did not give him, to require him againe, but absolutely bequeathed him unto God during his life Piscator. And so here the Egyptians doe frankly give unto the Hebrewes those things which they demanded.
And say that the Egyptians did purpose but to lend them, yet the Israelites did simply aske them, and they upon their asking gave them. Perer. Beside, whereas it is said, that the Lord gave them favour, this speciall grace and favour which the Lord wrought for them, is rather seene in franke gifts than in loanes.
QUEST. XLIII. Whether the Israelites did any wrong in spoiling the Egyptians of their jewels.
Vers. 36. SO they spoiled the Egyptians. That the Israelites did no wrong unto the Hebrewes, in carrying away their ornaments and jewels, now it shall be made manifest.
1. Iosephus thinketh that the Egyptians did voluntarily give these things unto the Israelites unasked, honorabant Hebraeos donis, they did honour the Hebrewes with these gifts, Some to hasten them to bee gone, some because of their acquaintance and neighbourhood. But the words of Scripture both in this place, and before chap. 3. and chap. 11. doe shew that the Israelites first required and asked them.
2. Tertullian lib. 2. contra Marcion. maketh mention of a certaine tradition, that after the Hebrewes were gone over the red sea, the Egyptians sent messengers to the Hebrewes, to require of them their jewels and ornaments, which they had lent them: And that Moses with the Elders of Israel returned this answer, that they would so doe, so that the Egyptians would pay and recompence them for all their labour and service in their brick-workes, in building of them houses and Cities: whereupon the Egyptians casting up their account, and finding that their wages, at a very meane rate, would farre exceed the value of their jewels, were contented that the Hebrewes should enjoy them. Now if this were so, then the equity of this fact will easily appeare: but because this tradition is uncertaine, neither is there thereof any mention made in Scripture, it is not to be stood upon, a better satisfaction may be found out.
3. Therefore first of all: this is sufficient to excuse the Israelites▪ that they did herein as they were commanded: and whatsoever the Lord biddeth it is no sinne to doe, nay it is sinne not to doe it, as Augustine well saith, Quod sane faciendo Moses us que adeo non peccavit, ut non faciendo peccaret: Moses in doing so was so farre from sinning, that in not doing of it he had sinned: thus also answer Calvin. Simler. Iun. with others.
4. But the equity of this fact may further be evident, though it sufficeth only to stand upon Gods will, which is alwayes just, Et rectissimum est quicquid facit, and it is most right whatsoever hee doth: Calvin. or willeth to be done: yet divers other reasons may bee yeelded, to justifie this fact of the Israelites: beside, I say the authority of the Lord in commanding, which excuseth the Israelites, who were bound to be obedient in whatsoever was commanded: as Augustine sheweth by this example; like as in a commonwealth the minister or executioner of the Judge in putting him to death that is adjudged to dye, offendeth not, who if he should doe it of himselfe were a man-slayer: so, saith he, Deo jubenti ministerium prabuerunt: they did but yeeld their service and ministry to the commandement of God. Beside this justification, other reasons may be alleaged, both on Gods behalfe and on the peoples.
First on Gods behalfe: 1. He is the supreme and chiefe Lord of all, and may by his imperiall right not onelyonly give the substance of one to another, but remove and dispossesse Kings, and transpose Kingdomes from one to another. Simler. And therefore as Calvin saith: Quae Deo placuit ad suos transferri, aliena censeri non debent: What God thinketh good to convey over unto his, are not to be counted as belonging to another. 2. The Egyptians abused their gold and other jewels, in serving their idols therewith: and so as Augustine saith, Dei creatura male utentes ad Creatoris injuriam: they wickedly abused the creature to the wrong of the Creator: and therefore the Lord might most justly deprive them of that which they abused to his dishonour. 3. Their intolerable contumacy and disobedience in refusing so often to obey the Lords commandement, to let his people goe, deserved no lesse, than that they should bee punished with the losse of their precious substance: seeing the Lord for the like stubbornenesse and obstinacy of the Cananites, dispossessed them of their country, and gave it to the Israelites. Perer.
Secondly, in respect of the Israelites, these reasons also may be rendred: 1. The Israelites might detaine these things, which the Egyptians gave them as their wages, for their long labour and service in Egypt, as it is said, Wisdom. 10.17. she gave the Saints the reward of their labours: and as Philo further amplifieth: Nec par est jactura libertatis & pecuniae; there is not the like reason of the losse of liberty, and the losse of money: the Israelites lost their liberty, the Egyptians lost but part of their substance. So the Lord promiseth unto Nebuchadnezzar, Egypt, for the wages of his army, for the service they did in subduing of Tyrus, Ezech. 29.18. Thus Israel had the substance of the Egyptians given them for their service. Iun. 2. Beside the labour and toile of the Israelites in Egypt, they were most cruelly oppressed, their children most pitifully slaine and murdered, therefore this was in stead of some recompence and satisfaction made for the wrongs which they had done them. Perer.
3. Philo addeth this reason also, Vt in bello victores victos bonis spoli…v…rant, Phil. lib 1. de vita M…sis.as being conquerers in battell they spoiled their enemies of their substance: for they were as conquerers of the Egyptians, not by stroke of battell, but by the stroke of the Lords hand, in these mighty miracles plagues and judgements, whereby the stout and stubborne heart of Pharaoh was subdued. Simler.
4. Irenaeus saith further: Debitores erant Hebraeis non solùm rerum, s…d & vitae suae, propter patriarchae Ios…phi praecedentem benignitatem: They were debters to the Hebrewes, not only of their substance, but of their life also, for the former kindnesse and goodnesse of the patriarke Ioseph shewed unto them: who delivered the Egyptians and their land from perishing by famine, and governed the country 80. yeeres in all justice, peace and tranquillity.
5. But the best reason on the behalfe of the Israelites is, that the Egyptians did voluntarily give them these things as a redemption of their lives, and did wage them thereby to bee gone, as Iosephus saith, they gave them these things, quo celeriùs discederent, to hasten their departure the sooner: this also may be gathered out of the text, chap. 11.8. and 12, 13. Iun.
QUEST. XLIV. When the Israelites asked the jewels, before the last plague or after.
ANother question is, when the Israelites asked these jewels of the Egyptians, at the very instant of their departure, or before: 1. Augustine, and Cajetane consenting with him, Ferus, Pererius, all these are of opinion that this was done before the last plague of the first borne; Augustines reason is this, Quomodo fieri posset, ut in tanto luctu, ex mortibus suorum commodarent ista filiis Israel? How could it be that in so great heavinesse for the death of their children they would lend these things to the Israeli…es? quaest. 45. in Exod. But this might be a reason to make them willing to let them have what they desired to bee rid of them, for they were afraid all of them of their lives, if the Israelites had stayed still, for they said, we dye all. vers. 33.
Cajetane would gather that they had borrowed these things before, (and the Egyptians through griefe forgetting to demand them againe, the Israelites also being in haste carried them away) because it is said they spoiled the Egyptians, that is, by carrying away the things, which they had formerly borrowed. But these words rather make against him, for in that the Israelites are said then at their going away to have spoiled the Egyptians, it sheweth, that then they received the things of them, whereof they spoiled them, for otherwise they had spoiled them before, when they received the things, not purposing to restore them againe.
Ferus reason is, because it is not like they would lend the Israelites their jewels, at their going away. But this doubt is removed, because the text saith, That God gave them favour in the sight of the Egyptians, neither did the Israelites borrow these things, but they simply asked them, and the other frankly gave them.
Pererius thinketh, that the Israelites asked these things betweene the ninth and the tenth plague, because when there was one plague yet behinde, the Lord bad Moses to speake to the people to aske of the Egyptians, chap. 11.2. But in that place only it is shewed what the Lord commanded Moses to doe; hee spake to the people then to doe it, but it was not acted then: as likewise in the same place, mention is made how the Lord would goe forth at midnight and smite all the first borne, which was not done then, but afterward.
2. Wherefore I rather thinke with Calvin and Iunius, that the Israelites asked these things of the Egyptians after the last plague, immediatly before their departure: the reasons are these: 1. The Egyptians seeing their first borne slaine, were afraid of their owne lives, and therefore in respect thereof they regarded not their substance: Tanquam si hoc pretio animas redemissent: As if they had redeemed their lives with this price: Iun. And as Calvin: Hinc clamor ille desperationis index, omnes mortui sumus, hinc facilitas illa in dando supellectile: Hence came that desperate cry, wee are all dead men: hence that facility in giving their house-hold stuffe.
2. That this asking of the Egyptians came after all the plagues it is shewed chap. 3.20. I will smite Egypt with all my wonders, &c. after that shall he let them goe: then it followeth in the next verse, I will make this people to be favoured of the Egyptians, &c. for every man shall aske of his neighbour &c.
3. The text saith that they shall put the jewels and raiment upon their sonnes and their daughters: that is, shall load them with them and lay them upon their shoulders: it is like then they were upon going, when they made their burthens.
4. If they had asked them before, it had beene only to borrow them, not to have them of gift; but it is shewed already that they did not borrow them, quest. 42.
5. They had no colour to borrow their jewels and costly rayment before, for they asked them to set forth the service of God which was upon their going, for Pharaoh said, Goe serve the Lord, as yee have said, vers. 31.
QUEST. XLV. What kind of favour it was which the Lord gave the Israelites in the sight of the Egyptians.
Vers. 36. ANd the Lord gave the people favour, &c. 1. Some thinke that this favour was by reason of some supernaturall grace, and amiable quality, which was given unto the Israelites whereby the Egyptians were allured unto their love, as the booke of Iudith saith, was given unto Iudith, an extraordinary comelinesse whereby she was commended to all that saw her, Iudith chap. 10.
2. Another opinion is, that this favour was wrought rather in the hearts of the Egyptians toward the Israelites, that the Lord who overruleth mens hearts did incline the affections of the Egyptians toward his people: and this is the truer opinion: as both may appeare by the use of the same phrase elsewhere: as it is said, that Ioseph found favour in his masters sight, Gen. 39.3. which was not caused so much by Iosephs amiable person, as by the working of his masters affection: for the reason is there shewed of this favour: his master saw that the Lord was with Ioseph: so that the cause of this favour was not the externall object of Iosephs person, but the internall effect of his masters affection: likewise this is evident by the contrary, for as it is said, He turned their hearts to hate his people, Psalm. 105.25. so their hearts were turned againe to love and favour his people.
3. Yet was it not such favour as Cajetane supposeth, that the Egyptians prevented the peoples asking, and forced them to aske, as he would inferre upon the signification of the word Vajashilum, which in hiphil, he saith, signifieth to cause or compell to aske. But neither is the word so taken in hiphil, but rather signifieth to lend, or give one his asking: as Anna using the same word, 1. Sam. 1.28. saith, shee had given or lent her sonne unto the Lord, where hishilti in hiphil cannot be translated, Shee had caused the Lord to aske. And beside, what needed that circumstance, for the Egyptians to have forced the Israelites to aske, and then to have given them their asking? they might at once have given them unasked.
4. Neither was this a worke of regeneration of the Egyptians, whereby they suddenly of wolves became lambes, as Master Calvin very well noteth, but it was a speciall worke of Gods power onelyonly at this time, thus to sway their affections, for they were soone changed againe when they pursued the Israelites with all hostility.
5. And although this inclining of the Egyptians hearts and bending of their affections was Gods speciall worke: yet it pleased the Lord to use some subordinate meanes to procure it, and give occasion thereof, as namely these two: the one was the great reputation and estimation which Moses was in both with Pharaoh and with his people, which reason is yeelded of this favour, chap. 11.3 Calvin. The other because the Egyptians by the death of their first borne, were in such perplexity and feare, that they were glad to give them any thing to redeeme their lives: Thostatus. So it is said in the Psalm. 105.38. Egypt was glad at their departure.
QUEST. XLVI. Why the Lord enriched his people with the Egyptians substance.
NOW the reasons wherefore the Lord gave the Israelites such favour, and thereby enriched them were these:
1. To accomplish the promise made to Abraham, Gen. 15.14. That the people should come out with great substance: Osiander.
2. For the comfort of the Israelites, whom the Egyptians before had stripped of that they had, and divers wayes oppressed: now some amends is made them, by possessing the precious jewels of the Egyptians. Ferus.
3. As also by this meanes, the Egyptians were animated to pursue and follow after the Israelites to their owne confusion and destruction. Ferus.
4. And hereby the Israelites were furnished with many rich ornaments, which afterwards served for the adorning and beautifying of the Tabernacle. Ferus.
QUEST. XLVII. Of which Egyptians they asked, and who of the Israelites and what.
Vers. 35. THey asked of the Egyptians. 1. These were not the Egyptians inhabiting out of the land of Goshen, as some thinke: because it is like if any had inhabited among the Israelites, they should have beene exempted from the plagues of Egypt which is not to be thought. But this followeth not, for such plagues as befell either the persons of the Egyptians, or their proper substance might as well be laid upon the Egyptians dwelling among the Israelites, as upon others, as is shewed before, quest. 33. in 7▪ chap. And that these Egyptians of whom the Israelites asked these things were such as cohabited among them, it is evident, both because every one is bidden to aske of his neighbour, chap. 11.2. and for that they being in haste could not upon the instant of their departure goe farre to fetch any thing. 2. Neither yet is Oleasters opinion probable, that few of the Israelites had their proper and severall houses and dwellings, but most of them were servants in the Egyptians houses, as the Saracens and Mores are in Spaine, and so they asked jewels of their mistresses, as the use is in Spaine in their festivals, to attire themselves with jewels and other ornaments: and so Oleaster would expound these words (chap. 3.22. Every woman shall aske of her neighbour, and of the stranger or sojourner of her house) of her, in whose house shee was a stranger, not of the stranger in her house. Contra. 1. It is not unlike but that many Hebrew men and women were servants with the Egyptians, and that they also had favour with their masters and mistresses: but that most of them had their proper houses, it may thus appeare, both because it is said, Gen. 47.27. that they dwelt in Goshen and had their possessions there: and beside, whereas they were commanded to take a lambe for every house, this could not have beene done conveniently in the Egyptians houses, that would not have suffered them to kill a lambe or goate for sacrifice, which thing they abhorred: and to what purpose served that note of distinction to marke their houses with bloud, if the Israelites and Egyptians had for the most part cohabited together in one house? 2. The word gerah, sojourner of her house, may be either taken for the neighbour or dweller next the house, as the Chalde Paraphrast, and as Augustine taketh it for cohabitation, not in the same house, but in the same place, quest. 39. in Exod. or else it may bee taken for cohabitation in the same house, as the Septuagint read foreign, shall aske of the cohabiter in the house: as the word is taken for an inhabitant, Iob. 28.4. So that they had two sort of neighbours to aske of, either they which dwelt in the next houses, or that sojourned with them in the same house. But it cannot be understood of the Hebrewes sojourners and servants in the Egyptian houses, for mention is made of their sonnes and daughters, whom they should put their jewels upon: it is not like that being servants, they had sonnes and daughters borne in the Egyptians houses.
3. Therefore the Egyptians, of whom the Israelites asked these Jewels, were their neighbours chiefly, and acquaintance, as they are called by the name of reagh, a companion, a friend: yet other Egyptians also might give them, to hasten them away, as Iosephus sheweth, that the Egyptians bestowed upon them for these two reasons: Alii quo celerius discederent, alii propter vicinitatis consuetudinem: Some that they might be gone the sooner, other because of their neighbourhood and acquaintance.
4. As they were the Egyptians their neighbours, whom they chiefly asked of, so, they that asked were both men and women, chap. 11.2. but the women are only mentioned chap. 3.22. because the Jewels and ornaments which they asked specially belonged to the care of women: Simler.
5. And though jewels of silver and gold, and rayment only be mentioned, yet they had other precious things beside, as scarlet, purple, silke, fine linnen, precious stones: for whence else should the Israelites have those things which afterward they bestowed upon the Tabernacle? Simler. And they received these precious things in such abundance of the Egyptians, that they did put them upon their sonnes and daughters: that is, not only adorne them therewith, but loaded them: Calvin.
QUEST. XLVIII. Of the mysticall application of the Israelites spoiling of the Egyptians.
August. lib. 2 de doct. Christiana cap. ….NOw for the mysticall sense and spirituall application of this enriching of the people of God with the ornaments of Egypt. 1. Augustine understandeth it of the liberall arts, and commendable humane sciences which were invented by the heathen, but taken from them as the spoile of Egypt, and converted to the true service of God, and the setting forth of Christian religion. The idolatrous and superstitious inventions of the heathen, hee resembleth to the lumber, and cumbersome things of Egypt, which the Israelites did not meddle with; the Artes and Sciences to the jewels and ornaments which were conveyed over from the superstitious Egyptians to the people of God. As hee giveth instance, of Lactan…iu…, V…ctorinus, Hilarius; and before them, of Cyprian, Quanto auro & arge…to & veste suffarcinatus exierit ex Egypto? With how much gold and silver and raiment was he loden when he came out of Egypt? that is, when he was converted from Paganisme to the Christian faith.Euseb. Eccles. histor. lib. …. cap. 13. 2 This Porphyrius, as Eusebius writeth, objected against Origene, that he borrowed of them, to set forth the fables of his religion, as he impiously calleth them: Graecorum doctrinam ad peregrinas & commentitias Iud…orum fabulas confirmand… tanquam subsidium sibi comparavit: He tooke as an helpe unto him▪ the learning of the Grecians, to confirme the strange devised fables of the Iewes. As hee sheweth how he was conversant in the writings of Plato, Numenius▪ Chronius, Apollophanes, Longinus, Mod…ratu…: that of Nicomachus, and other Pythagoreans, of Chere…, the Stoike, and Cor…tus, hee learned to allegorize. Thus hee imputeth that to Origene as a fault, which shewed his great learning and wisdome, that knew how to grace the Christian faith even with the ornaments of such as were adversaries unto it. 3. Hereupon …ul…an the Apostate knowing what a benefit unto the Christian religion, the liberall Artes and Sciences did bring, seeing that by cruelty the Gospell of Christ could not be suppressed, did by this subtill practice seeke to hinder it: Sancivit legem (as Socrates writeth, ne Christiani literis h…manioribus ins…tuerentur: he made a law that no Christians should be instructed in humane artes: and his reason was, that they should not be able by the helpe of Logicke or other humane learning to defend their faith. 4. Thus wee see at this day, that whereas the Heathen were the first inventers almost of all humane artes:Socrat. lib. 3. cap. 10. as Socrates, Plato, Aristotle, of Philosophy; Euclides, Archimedes, Ptolomaeus, of the Mathematikes; Isocrates, Demosthenes, Cicero ▪ of Rhetoricke; Homer, Pindarus, Virgil ▪ o… Poetrie; Herodotus Thucydi…es, Livi…s, of Histories; now none of these professions are to be found among the Pagans and Infidels, but they flourish only among Christians. The learned bookes and writings of …ustinus Mar…yr, Tertull…an, Clemens Alexandrinus, Origene, Arnobius, Lactantius, Cyprian, Hierome, Augustine, with the rest doe evidently shew how the spoiles of Egypt are now possessed onelyonly by the people of God.Act. 7. Dan. 1. Acts. 17. 1▪ Cor. 15. Tit. …. 5. And not onelyonly these learned Fathers, and teachers of the Church, have made use of the Egyptian ornaments, but even the holy Prophets also and Apostles have taken of those spoiles, as Moses was instructed in all the Egyptian learning: And so was Daniel in the wisdome of the Chaldeans: S. Paul in his Epistles citeth the saying of Aratus, Epimenides, and Menander: Perer.
QUEST. XLIX. Of the number of the Israelites that went up out of Egypt.
Vers. 37. ABout six hundred thousand men of foot. 1. Because the Latine translator readeth ferè, almost six hundred thousand, Pererius thinketh that there wanted some of this number: But that is not like: for seeing within one yeere, they were numbred to six hundred thousand, three thousand, five hundred and fifty men, Exod. 38.26. it is like that at their comming out of Egypt, they were not under that number. 2. Neither yet doe I consent unto Thostatus, who thinketh there were about 635000. and odde: for he to justifie this number, alleageth the corrupt Latine text, which readeth, Exod. 32.28. that there fell of the people, which were slaine of the Levites, viginti tria millia, three and twenty thousand (which number he would have added to this summe here set downe:) whereas in the originall mention is made only of three thousand; and so also the Chalde and Septuag. reade: and it must be admitted for a great oversight in the Latine interpreter to reade three and twenty thousand, for three thousand: to say that Hierome followed the true Hebrew coppy, which might since be corrupted, and that the Latine is in many places more perfect now than the Hebrew, as Thostatus alleageth, is to ground an uncertaine conceit upon meere imaginations and supposals: for is it not like that the Hebrew Scriptures should be kept freer from corruption, than the Latine, seeing that the Jewes, which are otherwise adversaries to the Christian faith, have beene most diligent keepers of the old Testament? and if this be admitted, that the fountaines are corrupt and impure, there will be no certainty of the Scriptures. And further, that place of the Apostle, 1. Cor. 10.8. That there fell in one day, three and twenty thousand, doth not helpe Thostatus: for there the Apostle speaketh of those that were slaine for the fornication committed with the daughters of the Midianites at Baal Peor, Numb. 25. where though the number agree not in shew with the Apostles account; for Moses maketh mention of 24. thousand, the Apostle nameth 23. thousand,Reconcil. the right solution is, not to say with Thom. Aquin. that it is the fault of the writer, or with Lyranus and Cajetane, that the number of 24. thousand includeth also 23. thousand, as the greater number containeth the lesse: but the Apostle only comprehendeth those, which were slaine with the sword, whereas Moses putteth together not only them, but those also of the chiefe which were commanded to be hanged, which might bee about a thousand: Iun. 3. Therefore I thinke rather with Iosephus, that there were full out 600. thousand not fewer, but rather more, for as Thostatus therein well collecteth, there were numbred not long after, within a yeere and 14. dayes in the first day of the second monethmonth, 603550. men of warre from 20. yeeres and upward, Numb. 1.46. in which number the Levites were not counted, who from 30. yeere old to 50. yeere made 8580. Numb. 5.48. 4. This number also is only of these which were fit for warre as appeareth in the summes of the people taken afterwards, Exod. 38.26. and Numb. 1. so that the women and children are excepted out of this number. Now according to the common estimate, they that are fit for warre in any country, are as two first partes of the whole, as forty is to an hundred, then …y this proportion as 40. is to an 100. so six is to fifteene; there being then 600. thousand fighting men, the whole summe comprehending women and children will amount to 1500. thousand: beside the great numbers of other people, and strangers among them, which might make the whole number above 2000. thousand. 5. Herein appeareth the wonderfull blessing of God, in increasing seventy persons to such a multitude in the space of 215. yeeres: for so long was it and no longer from the comming downe of Iacob into Egypt, unto their going out. And thus the Lord made good his word unto Iacob: I will there make of thee a great nation, Gen. 46.3. Iun. 6. And further, as God herein abundantly shewed his mercy, in so greatly multiplying the Israelites, so his justice and severity appeared, that of all this great multitude, which came out of Egypt, only two of them, Caleb and Iosua entred into the land of Canaan, all the rest, because of their idolatry and disobedience, died in the wildernesse, as the Lord threatned them, Numb 14. 7. Hence also appeareth the error of Manethon, and Cheremon, two ancient Writers, who affirmed, as Iosephus reporteth, lib. 1. cont. Appionem, that the Israelites at their comming out of Egypt were but 250000. men, whereas they were six hundred thousand, as Moses here writeth.
QUEST. L. Of Rahmesis from whence the Israelites went.
Vers. 37. THen the children of Israel tooke their journey from Rahmesis to Succoth. 1. This Rahmesis …s the same which is mentioned Gen. 47.11. divers from that spoken of Exod. 1.11. For the first Rahmesis is with shevah under ain, the other Rahmesis with p…tach under ain; and beside, the first is called the land of Rahmesis, the other the City of Rhamesis. Rahmesis then seemeth to be the name of the whole country from the which the Israelites went, not of a City, for one City could not containe such a multitude. Pellican: and whether that country were capable of them, is uncertaine: it is like the Israelites were dispersed into some other parts of Egypt before, but hearing that they were shortly to goe out of Egypt, they might gather into this country: the other Rahmesis seemeth to have beene a chiefe City of this province: see before quest. 11. v. 1.
QUEST. LI. Of Succoth where the Israelites pitched their tents going out of Egypt.
TO Succoth. 1. This Succoth is a divers place from that which Iacob so called when hee came out of M…sopotamia Gen. 33.17. Piscator. 2. Yet both that place and this have the same derivation of the name, so called of Boothes and Tents, which Iacob there, and the Israelites here pitched: as Levi…. 23.43. Iun 3. But this place is so named by anticipation, for it was not yet called Succoth, before the Israelites came thither; it afterward had that name given of the rearing of Tents and Tabernacles there: Piscator. 4. It is thought to be a part of the region Troglodytis by the red Sea: Simler. 5. Iosephus calleth it La…polis, where he saith Babylon was afterward built, when Cambyses invaded Egypt: Ioseph. lib. 2. Antiq. cap. 5.
QUEST. LII. What this mingled company was that went out with the Israelites.
Vers. 37. ANd a great mingled company. 1. These were not like to come of those servants which Iacob might bring downe with him into Egypt: for it is like the famine being so great, that Iacob had no great number of servants in his family, beside his children: as Abraham had who was able to army three hundred and eighteene persons of h…s owne house, Gen. 14. Simler. 2. It is probable this mixed company consisted partly of Egyptians and other nations sojourning in Egypt, that were converted to their religion, partly of their servants: Calvin. 3. This mingling of divers other nations with the Lords people, was a lively type and evident demonstration of the calling of the Gentiles: Borrh. Osiander. And beside, whereas this confused company seemed to consent with the Israelites in their religion, and come out of Egypt with them, yet were they not truly called: for they afterward fell a lusting and murmuring, Numb. 11. 4. This sheweth that many are called to the outward society of the Church, but few are chosen. Ferus.
QUEST. LIII. What moved those divers sorts of people to goe out of Egypt with Israel.
THis confused company came forth with the Israelites: 1. not so much because of the tyranny and oppression of the land, which being chiefly intended against the Israelites, might be grievous also unto others. Simlerus: nor yet being weary of Egypt, which now in a manner, of a fertile and pleasant countrie, became barren and desolate with the late plagues laid upon it. Calvin: as for that they being moved and prepared with those mighty wonders and miracles, which they saw in Egypt, were thereupon resolved to joyne themselves to the people of God: Iun. 2. And it need not seeme strange that the Egyptians suffered so many to goe out with Israel: for either they through feare and griefe minded it not: or else these having a long time dwelled among the Israelites, and so skilfull in their language, could hardly bee discerned from the Hebrewes. Perer.
QUEST. LIV. Whether the Israelites went out of Egypt in the evening, in the night, or in the morning.
Vers. 42. THis is a night to bee diligently kept unto Iehovah, &c. 1. Sometime the Scripture seemeth to say, that the Israelites went out of Egypt in the night, as in this place: and Deut. 16.1. In the monethmonth of Abib, the Lord thy God brought thee out of Egypt by night: yet did they not goe out in the very night, for they were charged that none should goe forth of their doores till the morning, vers. 22. Cajetane thinketh, that Moses gave this charge, not then knowing what time would be spent in the slaughter of the first borne, nor at what houre the Israelites should be bid to goe out: but afterward when the first borne were slaine, and Pharaoh called to Moses in the night to be gone, and the Egyptians hastned them forward, then Moses gave the people liberty not onelyonly to goe out of their houses, but to addresse themselves to depart out of Egypt. Con…r. 1. It is not like that Moses, when he gave that charge, was ignorant of the counsell of God: for the time was assigned when the Lord would smite the first borne, about midnight, which worke the Lord would not be long about: neither is it to be thought, that Moses would reverse the first charge, neither is it safe so to imagine, the Scripture affirming no such thing. 2. Therefore Rupertus solution is rather to be received, that because the night was now spent, and it was toward day, when the Israelites set forward out of Egypt, therefore they were bid not to goe forth of their houses untill the morning.
2. Sometime the Scripture seemeth to affirme, that the Israelites went out of Egypt in the evening▪ about the Sunne set, when they killed the Passeover, as Deut. 16.6. There shalt thou offer the Passeover a… even about the going downe of the Sunne, in the season that thou camest out of Egypt. But this could not be, that they departed in the evening, both because they were charged not to goe out of their houses till the morning, and afterward about midnight the first borne were slaine, till which time the Israelites were not dismissed by Pharaoh. And therefore the word (mogned) which signifieth an appointed time or season, is not to be restrained to that very instant of the killing of the Passeover, but generally it betokeneth the time of their going out, and so comprehendeth the whole night, in the beginning whereof they eat the Passeover, and in the end thereof they departed. Perer.
3. Therefore the truth is, that it was toward day, the night being well nye spent when the Israelites departed, as it is evident, Numb. 33 3. where it is said that they departed the morrow after the Passeover, and in the sight of the Egyptians, and while they were burying of their dead, which it is like they did not before the day appeared. Beside, the order of the history sheweth as much, for it was midnight before the first borne were slaine, then there was a crie in Egypt, and, as Iosephus writeth, they ranne unto the Kings palace unto Pharaoh, and he called to Mos…s and Aaron, and the Egyptians then hastned them, and gave them their precious jewels, and they trussed them up and laid them upon their sonnes and daughters: while all this was in doing a great part of the night must needs be spent. Further, that the type and shadow may be answerable to the body: as our blessed Saviour arose for our redemption out of the grave betimes in the morning, when it was yet darke, Ioh. 20.1. before the Sunne was risen, Mark. 16.2. so the Israelites did about the same time rise as it were out of the grave and prison of their servitude, and were redeemed about the same time. Pellican. Ferus.
4. Now how the Israeli…es could bee ready themselves with their cattell and substance upon so short warning, Ios…phus well sheweth, that Moses had before willed them to be in a readinesse for their journey, and thereupon they were gathered as neere as they could into one place. Perer.