Commentary on Genesis and Exodus, Book 2 · Chapter 14 – Chapter 15
CHAP. XIV.
1. The Argument and method.
IN this Chapter is described the most miraculous and admirable passage of the children of Israel over the red Sea: there are two parts of the Chapter, the bringing of the Israelites unto the Sea, to vers. 14. their passing over the Sea, with the destruction of the Egyptians, to the end of the Chapter.
In the first part is set forth, first the counsell of God unto Moses ▪ containing first a commandement where they should campe, vers. 2. then a reason thereof taken from the vaine consultation and opinion of Pharaoh, that they were tangled in the land, vers. 4. then the execution thereof, in following after them, which is amplified by the overruling cause, Gods providence and justice in hardning his heart, and the end thereof, the glory of God, vers. 4.
2. Then followeth the execution, first in the behalfe of the people, they did as the Lord commanded them: secondly, on Pharaohs part: 1. Both in pursuing and following after them, with the occasion thereof, the report that was brought, and their repentance in letting the people goe, vers. 5. The manner thereof, he made readie his horse and chariots, vers. 6.7. and the ordering and disposing cause, Gods justice in hardning his heart, vers. 8. 2. As also in overtaking them, vers. 9.
3. Afterward the events hereof are declared: 1. The feare of the people, vers. 1. 2. The crying of the people unto God, vers. 10. 3. Their murmuring and expostulating with Moses, because hee had brought them out of Egypt; amplified both by their present feare of death, and their former foolish prediction in Egypt, vers. 11 12. 4. The confident answer of Moses, wherein he exhorteth them not to feare, with a promise of deliverance, and destruction of the Egyptians, grounded upon Gods assistance, vers. 13.14.
In the second part there is first the counsell of God to Moses, containing both a commandement, that they should goe forward, vers. 15. and a promise both of the safe passing of the Israelites thorow the red Sea, with the instrumentall meanes prescribed, the stretching out of Moses hand with the rod over the Sea, vers. 16. and the destruction of their enemies, with the end thereof, Gods glorie, vers. 17. and the effect, the confession and acknowledgement by the Egyptians themselves of Gods power, vers. 18.
2. The performance and execution followeth: first on the part of the Israelites, where the causes are expressed of their safe conducting thorow the Sea, both the principall, Gods presence, and working, testified by the removing of the cloud, vers. 19.20. and the instrumentall, either voluntarie in the stretching out of Moses rod, or naturall, which was the East wind, vers. 21. then is expressed the manner of their passing thorow the Sea, vers. 22. Secondly, the other part of Gods promise is effected concerning the Egyptians: where we have first the occasion, the pursuit of the Egyptians, vers. 23. 2. The causes of their subversion, first the hand of God upon them in striking them with feare, and taking off their chariot wheeles, vers. 25. with the efficient thereof, the Lord looked toward the host of the Egyptians, vers. 24. and the effect, the flight of the Egyptians, vers. 21. Secondly, the returning of the waters, with the principall cause, the power of God in commanding, the instrumentall cause, the ministerie of Moses. Thirdly, the effect followeth, Pharaoh and his host are drowned, vers. 28.
3. The events follow: first, the saving of Israel in passing safe thorow the red Sea, vers. 29. Then the overthrow of their enemies, whose carkasses they saw upon the Sea banke, vers. 30. Lastly, the people beleeve God, and reverence his minister Moses; with the cause thereof, the beholding of the great power of God, vers. 31.
2. The divers readings.
I.Vers. 2. Campe before the streits of Chiroth. I. Piscat. not, before Pihahiroth. A.P.B.G. cum cater. for (pi) is here no part of the proper name, as is evident. Numb. 33.8. where (pi) is omitted: mippe…e hachiroth, from the face or sight of Hachiroth, where also Ha is the article prefixed, no part of the name, as the Septuagint read Eroth, and the Chalde in that place Hiroth.
Vers. 5. and 11. What is this that we have done? I.C.V. rather than, why have we done this. A.P. cum cater. as Gen. 42.28.I.C.V. What is this that the Lord hath done unto us?
Vers. 9. All the horses and chariots of Pharaoh. B. G. cum cater. rather than, the chariot horsemen. I. for seeing the horses were the chiefe strength of the chariots,B. G. cum cater. who had not every one a rider, but chariot men to guide them, the originall word and sense is better retained.
B. G.V.Vers.. 12. Is not this the thing that we said unto thee? V. or, did we not tell thee this thing? B.G. is not this the word or saying. I. cum caeter. dabar signifieth both a word, or thing: their meaning is, that the thing now answereth to their words then.
I.Vers. 17. And concerning me, behold I will harden. I. Piscat. rather, And I behold I will harden, B.G.A.P. cum caeter. vaani, and I. He the nominative case, is put absolutely, though in this place it agree with the construction following, yet elsewhere it doth not, as Gen. 17.4. And I, behold my covenant is with thee: where unlesse it be read, concerning me, or some such word supplied, the nominative case (I) will not agree with the sentence following.
Vers. 30. And the Israelites saw the Egyptians dead upon the Sea banks. B.G.C.V. cum caeter. rather than; the Israelites saw the Egyptians dying, in the Sea banke. I. that is, the Israelites standing upon the banke saw the Egyptians dying in the Sea: for the word meeth signifieth dead, rather than, dying, as chap. 12.33. we are all meet him, dead men: and the Hebrew comma, or imperfect distinction, at Egyptians, sheweth that the last words, on the shore, are referred to the Egyptians dying, not to the Israelites beholding: and further, the preposition ghal signifieth on, or upon, rather than in: and the Sea useth to cast up the dead bodies on the shore: Also if the Israelites saw the Egyptians yet alive, how should Moses speech be true, that they should never see them againe? vers. 13. that is, alive.
3. The Explanation of doubtfull questions.
QUEST. I. Of the place where they are commanded to pitch.
Vers. 2. THat they returne and campe before the streits of Chiroth. 1. The reason why they are bid to returne, or turne aside, was, as is shewed before chap. 13.17. because the Lord would not have them goe thorow the Philistims countrie. 2. They are commanded to campe in a most incommodious place, where they were hemmed in on every side: betweene the Sea before them, and on one side the Tower or Citie Migdol, which was the Citie Hero, a Garison of the Egyptians, and the mountaines on the other side: so that they had no way to passe, but by the straits whereby they entred, and so to returne upon the face of the enemies that pursued them: Iun. Iosephus. 3. This Chiroth were certaine craggie mountaines which run along unto the hill Casius: Iun. and reach even to the Sea: Iosephus: which might be so called either of Chur, because they were full of dens and caves, or of Charath, which signifieth to cut, of the craggie rocks, that seemed as hewne or cut: Calvin. 4. Baalzephon, was a certaine plaine neere unto the Sea, where the Idoll so called of the place was worshipped which hath the name of espying, or looking: there might be some watch Tower to observe the wayes that they might bee safe for the travellers. Simler.
QUEST. II. Why the Lord would have them pitch in so discommodious a place.
Vers. 3. FOr Pharaoh will say of the children of Israel. 1. The Hebrewes thinke that the Egyptians had great confidence in this Idoll Baalzephon, whereof they had this opinion that hee could fetch againe fugitives that were run away, and that therefore they hearing that the Israelites were inclosed there, thought them to bee in sure keeping of the Idoll: Ex Simler. But there is no such cause here touched, the onelyonly reason that moved Pharaoh to pursue them, was to take advantage of the place, thinking they were so hemmed in, that they could by no meanes escape. 3. The Egyptians might have pursued and overtaken them, if they had pitched elsewhere, but not so easily or readily as now, the Israelites being thus enclosed, who were three dayes journey before the Egyptians: Iun. Analys. 4. By this meanes also the Lord setteth forth his mercy and wonderfull power in saving his people, when they had no way to escape. Simler.
QUEST. III. How Pharaoh had word where the Israelites camped.
Vers. 5. THen it was told the King of Egypt. 1. Either some spies, which Pharaoh had set to watch which way the Israelites went, or some fugitives of the strange people which were among the Israelites might carrie this newes to the King: Simler. Or (as Iosephus thinketh) Obvium quemque r…gantes, quò tenderent: They asked of every one they met, which way they went. 2. Pharaoh was not ignorant of the Israelites departure, but word was brought him of their state, where they pitched, and in what streit they were: Calvin. 3. They say, they fled either because they were gone above three dayes journey, and purposed not to returne againe, or because other people of the Egyptians, and other nations were gone away with them: Ferus. Or rather because they made such haste in travelling both day and night. Iun. 4. Thus they foolishly imagine them to flee, and reason the case among themselves, why they let them goe, when it was not in their power to hold them, for they were forced through the grievous plagues sent upon Egypt, to send them away, and to give them leave to depart.
QUEST. IV. Of Pharaohs chariots and horsemen, and whether there were any footmen in his host.
Vers. 7. ANd tooke sixe hundred chosen chariots. 1. 600. chariots seeme to have beene no great preparation to goe against 600000. people: for Sisera, Iabins Captaine, went against Israel with 900. chariots, Iudg. 4. and David tooke 1000. chariots from Hadadezer King of Soba, 1 Chro. 18. Therefore it is like that there were more chariots, but these were the principall and choice chariots, such as Iabins iron chariots; and the words which follow shew as much, that beside these 600. chariots, he tooke all the chariots of Egypt. Simler. 2. Yet not all in generall, but all which could be made readie on such a sudden: and the horse which remained and were left after the morraine of cattell and other plagues: Iun. 3. Iosephus writeth, that beside 700. chariots, there were 50000. horsemen, and 200000. footmen: but it seemeth unto some more probable, that there were no footmen, but all horsemen, as Piscator, both because the footmen could not make such speed after them, nor keepe pace with the horsemen, and for that mention is made afterward onelyonly of the horsemen, that followed after them into the Sea, vers. 23. and Moses in his song speaketh of the horse and rider which were overthrowne in the Sea. But because there is expresse mention made of Pharaohs host, beside his chariots and horsemen, So the waters returned, and covered the chariots and the horsemen with all the host of Pharaoh, vers. 28. it seemeth that there were other beside horsemen. Iunius thinketh that the footmen are understood thereby: Piscat. that it is the generall name, and the other the parts and members of the host. But it is more likely that those which did ride in the chariots and did fight out of the chariots are comprehended in this name. 4. And the rather because it is said, that there were shalshim, triari… Captaines, that is, set over threes, over every one of the chariots: which Captaines were so called, because in every chariot▪ as Cajetanus thinketh, there were nine, three before, and three of each side, over whom a Captaine was set. Therefore it is most probable, that there were no other footmen than those which did ride in the chariots for more speedy pursuit after the Israelites: so that Pharaohs host did consist of these foure, of horse, horsemen, chariots, and chariot men.
QUEST. V. How the Israelites are said to come with a strong hand.
Vers. 8. THe children of Israel went out with an high hand. 1. Which is neither to be referred to the arme of the Israelites, that they came forth with a strong arme: Simler. Or in battell aray well prepared, Iun. for seeing they were a naked people without armour, as Iosephus, and they were greatly afraid at the sight of the Egyptians, it seemeth that they were not so strongly appointed. 2. Some thinke that hereby is meant their securitie and carelesnesse that they feared nothing, but were of good courage: Calv. In which sense the Chalde readeth, they went out bareheaded, (which is not in the originall) that is, couragious and bold. But neither is this like, for presently after it is said, they were afraid. 3. Therefore this high hand is best referred unto God, that he brought them forth with an high hand, as chap. 3.19. it is said that the King of Egypt would not let them goe but by strong hand; as the Lords strong hand brought them out of Egypt, so his high hand and outstretched arme now leadeth them: Osiander. Deus ex Egypto gloriosè eos eduxerat: God had most gloriously brought them out of Egypt. So then here Gods high hand, which was all the strength of Israel, is set against the power of Egypt: Excelsi videbantur currus Pharaonis, sed revera manus domini fortior & excelsior: Pharaohs chariots seemed to bee very high, but the Lords is stronger and higher Ferus.
QUEST. VI. Whether the Israelites cried unto God in faith.
Vers. 10. THerefore the children of Israel cried unto the Lord. But presently after they murmur and contend with Moses: how then could they pray unto God? 1. Some therefore thinke that the faithfull among them prayed unto God, as Caleb, Iosua, and such other, but the hypocrites among them and carnall men expostulated with Moses: In ultimis malorum clamant ad Dominum fideles, infideles autem in rabiem vertuntur: The faithfull crie unto God in their extremities, but the unbeleevers became mad. Pellican. But the text seemeth to speake of the same that cried unto God, and that did strive with Moses, as it followeth, vers. 11. And they said to Moses: that is, these whom hee spake of before. 2. Therefore they cried unto God, but rather out of the present sense of their calamitie, as men in their necessities will flie unto God, as is shewed, Psal. 107. Calvin. than of faith, as it appeareth afterward by their contemptuous speech against Moses: Iunius. 3. Wherefore this was no prayer of faith, which they made: for then they would not have so soone forgotten themselves: Mercenaria charitas non durat in adversis: It is no true, but mercenarie charitie that faileth in adversitie: Confuso impetu clamor extortus fuit: It seeemeth this crie was confusedly forced: not advisedly made: Calvin. H…c primum facere debuerunt, quod vix ultimò faciunt: They should have done that first, which they scarce doe in the last place: Ferus.
QUEST. VII. Of the great sinne of the people in expostulating with Moses.
Vers. 11. ANd they said unto Moses. The sinne of the people doth here diversely appeare. 1. In forgetting at once all those wondrous works, which the Lord had done for them in Egypt. 2. In their great unthankfulnesse for so great a benefit of their deliverance, which they had received, in preferring the miserable servitude of Egypt before it. F…rus. 3. In their murmuring against God, and contempt of his ministers. Calvin. 4. In their prophane scoffing, saying, Because there were no graves … Egypt. 5. In their impatience, not waiting the Lords leisure. Gen…vens. 6. In their prophane impietie, in justifying their former incredulitie and ungratious words in Egypt. Simler.
QUEST. VIII. Whether Moses did suffer the people at this time to passe without reproofe.
Vers. 13. THen Moses said to the people, feare ye not. 1. Some thinke that Moses did not suffer the people to goe without sharpe reprehension here. Calvin. But it is more like that Moses did forbeare them at this time, the present necessitie so requiring: Simler. wherein he both sheweth his mildnesse in not answering the people roughly againe, and his loving care, in that he, notwithstanding this their perversenesse, laboureth to comfort them in this perplexed hate. Ferus. 2. He doth encourage them, by promising them certaine deliverance from God. Iosephus more at large here doth amplifie Moses exhortation: which consisted upon two principall perswasions: the experience which they had already of Gods goodnesse toward them, that had omitted nothing needfull for them: that like as a wise man, which hath hitherto well compassed all his businesse, should not be mistrusted for the rest: so they should not doubt of Gods merciemercy toward them, who never yet failed them: the other was in communicating unto them Gods counsell, that the Lord had therefore brought them into this streit, to get himselfe greater honour by their deliverance: to this purpose, Ioseph. lib. 2. cap. 6. He saith they shall never see the Egyptians againe, that is, in that manner, as they saw them that day, insulting against them and pursuing after them, as the Septuagint doe well interpret, foreign: after what sort ye have seene them: for they saw them afterward, but drowned and lying dead upon the shore.
QUEST. IX. When the Lord spake these words to Moses.
Vers. 15. ANd the Lord said▪ … 1. Some doe read had said, thinking that the Lord had thus spoken unto Moses, as it is set downe in the 5. verses following, before he had thus encouraged the people: Neque enim testis & pra… salutis esse poterat non accepta promissione: for he could not be a proclaim… of their safetie, having not first received a promise: Calvin. 2. But it is more like that the Lord spake unto Moses after he had exhorted the people, both because Moses cried unto God, which crie of his was occasioned by the same imminent danger, which moved also the people to crie; as also he might pray unto God to forgive this sinne of the people, which hee might justly feare would provoke the Lord to wrath, and so hinder his intended worke. Ferus. And though as yet Moses had received no particular promise, how the Israelites should be delivered, yet hee resteth upon Gods generall promise before, that he would get him honour upon Pharaoh and his host. Simler.
QUEST. X. When Moses cried unto God, and how, and for what.
VVHy criest thou unto me? 1. This is neither referred unto the crie of the people before spoken of, whose person Moses did represent, and therefore he is said to crie, because the people cried: for the crie of the people was disordered and tumultuous, and not much accepted. 2. Neither is this understood of Moses privat prayers, which at that time he made unto God, when as all the people cried beside, as Calvin: for though it be like that Moses omitted not then to pray also, yet this prayer was after his exhortation to the people, which came betweene: …lam…rem hunc ingratissimus populus extorsit: for not onelyonly the enemie in sight, but the unthankfull and grudging people did draw the crie from Moses. 3. The Lord doth not find fault with Moses because he prayed, but for that he went not forward with the people as he was commanded, vers. 2. therefore that charge is here againe renewed: and though Moses voyce was not heard, nor no words uttered, yet hee is said to crie, because hee prayed unto God in his heart. I…n. 4. But Iosephus is here deceived, who thinketh that Moses in his prayer preventeth Gods speech unto him, and first desired of God, that the waters upon the striking them with his rod might be divided, and that upon his prayer, without any other direction or commandement from God the waters parted. But this report of his as we see is oppositely contrarie to the Scripture.
QUEST. XI. How the Angell is said to remove.
Vers. 19. ANd the Angell of God, which went before the host of Israel removed. 1. This Angell is called before Jehovah: Vri que natura Iehova Dei filius, officio Angelus: By nature Iehovah the Sonne of God, and Angell in office: Simler. Calvin, Osiander. 2. Not that God removeth from place to place: Sed signa prasentia in alium locum transierunt: but the signes of his presence went to another place, and therefore the Angell is said to remove. Simler. 3. This cloud both cast darknesse upon the Egyptians, that they were not able to pursue the Israelites, and it gave light to the Israelites that they went on still forward. 4. Here the Lord useth these three, the water, fire, and the cloud, as instruments of his judgements upon the Egyptians. So the old world was destroyed by water, Sodome by fire, and the Sonne of man shall come in the clouds to judge the world. Borrh.
Of the most miraculous worke of God in dividing the waters of the red Sea for the passing of his people.
QUEST. XII. What winde it was which did blow upon the red Sea.
Vers. 21. THe Lord caused the Sea to runne backe by a strong East wind. 1. What manner of wind this was, seeing it is here expressed, there is no place for their opinion that thinke it was either a Northwind or a Southwind, as the Septuag. read foreign, with a strong Southwind, whom Philo followeth, who thinketh that the waters were parted asunder by a strong Southwind, and brought together by the Northwind. But there is no mention made of any wind, which the Lord used in causing the waters to returne: and as for the wind which was sent at the dividing of the waters, the text saith it was an East wind, and so the Chalde translateth: and this was the fittest wind to part the waters on each side, rather than a side wind North or South, which would have driven the waters all one way. 2. Neither is it to be thought that the winde could thus divide the waters: for though the wind may sever the waters, yet not so, to emptie the very chanell: it bloweth upon the upper part of the waters onelyonly. Againe, if it had beene the worke of the winde, the waters would have beene driven all one way: and the wind could not have so parted the waters, as to make a way in the midst: beside, if the wind had caused it, then when the wind ceased, they would have returned againe, but so did they not till Moses lift up his rod againe: wherefore it was the Lords miraculous worke, beyond the power or strength of any creature. 3. Yet it pleased the Lord to use this creature to shew his power over all things which he hath made. Calvin: and this winde served not for the dividing of the water, but rather for the drying of the ground after the waters were parted, Cajetan.
QUEST. XIII. At what time of the night the Sea was divided.
NOw at what time the Sea was thus divided, it may be thus gathered. 1. It is evident that this was done in the night, because the fierie cloud did give light onelyonly in the night, as it did now, vers. 20. and it was darke among the Egyptians. 2. Whereas they used to divide the night into foure parts which they called watches of the night, after the phrase of militarie discipline, giving unto each watch three houres: it seemeth also, that the Sea was thus parted in the first watch in the beginning of the night, for after the fierie cloud had changed his place, Moses presently stretched his hand upon the Sea, vers. 21. 3. But whereas Pererius thinketh,Pererius confuted, that the Israelites sta…ed five or six houres on the sea shore before they entred. that it was past midnight in the beginning of the third watch before the Israelites descended into the Sea, and that they staied on the shore till the wind had dried the ground for them to goe on, which he thinketh was ceased before they entred, for otherwise the wind would have beene troublesome unto them: this his opinion seemeth improbable. 1. As soone as the Sea was divided, and a way made for the people, it is like they followed and staied not on the shore, because the Egyptians still pursued them, they would therefore slacke no time. 2. The Lord bid Moses that they should goe forward vers. 15. it is like then they staied not five or six houres on the shore. 3. The East wind did blow all night, vers. 21. therefore it was not laid before the Israelites went in, for after that the Egyptians wheeles were taken off, vers. 25, as may be conjectured, by the violence of the wind. 4. Neither was this wind discommodious to the Israelites, the walles of the water might keepe it from them, or the Lord knew how to qualifie it toward them, and to turne the rage thereof upon their enemies. 5. Neither needed they to stay so long, till the ground were dried for them: hee that could make a way in the water for them to passe, could also prepare the ground. 4. Neither was it so long as Pererius imagineth before the Egyptians entred after the Israelites, as about the end of the third watch, which was toward the morning: for seeing in the beginning of the fourth watch the Egyptians were overwhelmed by the returning of the waters, vers. 24. and before that the Egyptians were gone into the midst of the Sea, vers. 23. we must allow them more than two or three houres to reach so farre into the Sea… it may therefore rather be supposed, that the Israelites going in, in the first watch, the Egyptians might follow them in the second: for they were not farre from them, as vers. 9. it is said that Pharaoh and his host overtooke them camping by the red Sea: and they were so neere, that the Lord caused an extraordinary darknesse among the Egyptians to keepe them from the Israelites, vers. 20.
QUEST. XIV. Whether one way were made in Sea, or twelve for every tribe one.
FUrther it is a question whether there were one onelyonly way and path made for the Israelites in the red Sea, or for every severall tribe, a severall way, so that in all there should be twelve divisions of the red Sea, for the twelve tribes. Origene in his homilie upon this place writeth, that this was an ancient tradition among the Hebrewes: quod propria unicuique in mari aporta est via: That every tribe had a peculiar way made for them in the Sea: To this opinion subscribeth Thostatus, divisum esse mare in duo deci… sectiones pro numero tribuum; That the Sea was divided into twelve parts according to the number of the tribes. Ab. Ezra upon this Chapter testifieth that this was an ancient tradition amongst them, and Epiphanius Heres. 64. This opinion both Origene and Thostatus doe ground upon that place, Psalm. 136.13. Which divided the red Sea into divisions; Secuit mare in segmenta, as Iun. translateth. But Thostatus doth fully answer this objection, that here the word translated divisions or parts in the plurall is so used according to the phrase of Scripture, that useth the plurall sometime for the singular; or else they are called divisions, because of the greatnesse and largenesse of the division which sufficed, as if there had beene many. Cajetan… also addeth, that they are called divisions in respect of the Sea, which was divided into two parts: Nam una incisio plures facit incisiones: For one incision maketh many incisions; as he giveth instance of a loafe being cut or divided, with one cutting there are made two parts. So the red Sea with one division was parted in twaine. Origene urgeth also that place, Psalm. 68. There was little Benjamine with their ruler, and the Princes of Iudah with their assemblie, the Princes of Zebulon, and the Princes of Neptalie, whence he would inferre, that all the tribes went thorow the Sea in their order. But this may rather be referred to the publike and solemne thanksgiving afterward, as mention is made of the singers and players of Instruments, that went before, vers. 25. then to their marching thorow the Sea: And the Prophet seemeth (rather than both) to describe the manner of their publike thanksgiving in the Sanctuarie, as vers. 24. They have seene O God thy goings in the Sanctuarie: And he speaketh of those times when Benjamine in respect of the slaughter at Gibeah, Iudg. 20. and of the civill warres with the house of David and with Iudah, was much wasted, that it was a small tribe in respect of the rest.
2. Wherefore it is more consonant and agreeable to the Scripture that there was but one way made thorow the red Sea for the people to follow: 1. Because if there had beene twelve sundrie paths it would have much amplified the miracle, and it is not like the Scripture would have beene silent therein: yea the Scripture affirmeth the contrarie, that there was but one way made for all Israel, as vers. 12. The waters were a wall unto them on their right hand, and on their left hand: which sheweth that the water stood up betweene them but on two heapes, and they walked betweene them. 2. Divines doe hold that miracles are not to be multiplied without cause: seeing then that one large way sufficed for the whole host of Israel, so many divisions had beene superfluous. 3. This dividing of the tribes into severall quadrants had beene discommodious unto them: for both they had no time to doe it, the Egyptians so eagerly pursuing them, and beside it would have weakned them to have beene divided into so many parts. 4. And by this meanes they could not all have had Moses to bee their guide to goe before them, which would have beene a dismaying unto them if the host had beene quartered out into so many parts. And of this opinion that they all went one way thorow the Sea, are Thostatus, Lyranus, Cajetane▪ Ex Perer.
QUEST. XV. Which of the tribes first entred into the red Sea.
BUt this being made manifest, that all the host of Israel went together the same way, there is another doubt, which of the tribes went first: 1. Hierome upon the 12. of Hoshea saith, that the Hebrewes doe hold that the tribe of Iudah entred first, and that thereupon that tribe deserved to have the principalitie over the rest, according to the prophesie of Iacob, Genes. 49.10. and to this purpose they alleage the words of the Prophet, which they translate thus: Iudah a faithfull witnesse descended with God into the Sea, and is faithfull among the Saints, Hosh. 11.12. But in this translation somewhat is added: for in the Originall there is no mention at all of the Sea: and the rest is corruptly translated: for the word gh…dh signifieth here not a witnesse, for then it should be ghedh, but, adhuc, yet; and the other word radh commeth of rudh, to rule, not of jaradh, to descend: so that this is the right translation of the words, Iudah yet ruleth with God: that is, though Ephraim were fallen away from God, yet Iudah continued upright and stedfast in the worship of God.
2. Lyranus reporting the same opinion of the Hebrewes, saith, that they also affirme that Aminadab the Prince of Iudah was the first that went downe into the Sea, and that the rest being animated by his example went in after him: to which purpose they cite that place, Cantic. 6.11. My soule troubled me because of the chariots of Aminadab, as the Latine readeth: or, My soule set me as the chariots of Aminadab, as the Septuagint, which they say had relation to Aminadabs valiant marching into the Sea before the people. But the word amminadib is here no proper name, but is taken for the willing people: for the proper name Amminadab is all one word, Numb. 7.11. but here are two: and the proper name is written nadab with chametz, but here nad…b with jod: some doe translate it, the chariots of the noble: Vatab. Montan. but then it should be nedib; it signifieth the willing people, as Psal. 110.3. and the meaning is, that the Church with her willing people maketh haste, as being set upon chariots to come unto Christ. And further, it is not to be thought, that there were any chariots among the Israelites, but that all went a foot, the Lord leading them as sheepe after him.
3. Therefore it is most like, that the first which went into the sea, was Moses himselfe: for he was neerest unto the Sea, when he stretched his hand over it: and beside, it was the part of a good Captaine in such extremitie to goe before his people to incourage them. Iosephus also thus writeth hereof: Moses primus progreditur hortatus Hebraeos ut alacriter sequantur per viam divinitus datam: Moses first goeth forward, exhorting the Hebrewes cheerfully to follow by the way which the Lord had made: lib. 2. antiq. Iud. cap. 7.
QUEST. XVI. Whether the Israelites went thorow the middest of the red Sea, or onelyonly a part of it.
Vers. 22. THen the children of Israel went thorow the middest of the Sea. 1. Some thinke that the Israelites did not goe thorow the Sea in the breadth thereof to the other side, but fetched a compasse like a semicircle, and arrived on the same side againe beyond the mountaines: of which opinion are the Hebrewes, to whom Thostatus consenteth, using these reasons to confirme his opinion: 1. The Egyptians bodies were cast up upon the shore where the Israelites arrived, for they could not see them on the other side over all the breadth of the Sea: but the Egyptians were neerer to their owne shore, when they were drowned, going into it but late in the night after the Isaaelites: now the Sea useth to cast up things at the next shore. 2. Againe, it was after midnight when the Hebrewes went into the red Sea, and about the morning were the Egyptians drowned: in the space of five or sixe houres it is not like that the Hebrewes could goe all the breadth of the red Sea. 3. This further appeareth, that the Israelites returned to the same side againe, because they pitched in the desert of Ethan, when they went into the Sea, and went three dayes journey in the …ame desert of Ethan after they came out of the Sea, Numb. 33.8. which desert of Ethan is also called the desert of Sur, Exod. 15.22. 4. If they had gone over the red Sea they should have beene forced to have come over the Sea againe, to g…t into the land of Canaan: for they were further off from Canaan on that side toward Arabia, than on the other toward Egypt: and the red Sea did not bound the land of promise on the West, but onelyonly toward the East, as the land is described and confined from the red Sea to the Philistims Sea, Exod. 23.31.
Contra. But these reasons may easily be answered: 1. Though it be admitted that the Egyptians were neerer their owne coasts, when they were drowned, than the other side, yet by the tempest and course of the water which came against them, they might be and were carried to the other side: for Cajetane well observeth, that the Egyptians, when their chariot wheeles were taken off fled away from Israel, and fled against the waters that returned upon them, vers. 27. the violence of the waters then did drive them to the other side: wherein Gods speciall worke also is to be seene, that to the comfort of his people would have the Egyptians bodies cast up in their fight, whereas usually bodies being drowned doe sinke in the waters, and flote not. 2. The Israelites were above five or six houres in going over the Sea, they went all the night, a… is shewed before, quest. 14. neither were they all passed over, when the Egyptians were drowned, as is shewed vers. 29. for the Israelites walked on still. 3. The desert of Ethan is so called on both the sides of the Sea, both where the Israelites entred, and where they arrived, as Lyranus thinketh they were two deserts of the same name: and Iunius well thinketh, that both that desert on Egypts side is so called, and where they travelled afterward, when they had gone over: Annot. cap. 13. v. 20. Ethan is not the same with the desert of Shur, which bounded the Ismaelites countrie, Gen. 25.18. 4. It was not necessary the Israelites should returne over the red Sea againe, for the Lord did not lead them the neerest way, which was through the Philistims country, but about by the vast desert, therefore that is no reason to being them over the Sea againe, because of the neerer way.
2. That the Israelites went through the midst of the Sea: 1. The Scripture evidently speaketh, Psalm. 135.13. He caused Israel to passe over in the midst of it. The word is ghabar, which signifieth transire to passe over. 2. If they had gone on the other side of the red Sea toward Egypt, they must have passed along by the Philistims countrie, which the Lord intended not to doe, chap. 13.17. and Iosephus addeth this reason, why they went the other way: Ne Palestini quos ob veterem simultatem infens…s habebat de hac pr… fectione certiores fieripossent: Lest the Philistims who had an old grudge against them should have knowne of their journey. But they must needs have knowne it and hindred it likewise, if they had compassed about the red Sea: Est enim eorum regio Aegypto contermina: For their countrie doth border upon Egypt. 3. Iosephus also in the same place useth another reason, voluit obiter juxta Dei mandata in montem Sinai populum sacrificaturum adducere: Moses purposed according to the commandement of God to bring the people unto mount Sinai to sacrifice. But the next way unto mount Sinai (which is a mountaine in Arabia, Galath. 4.25.) was not to goe backe againe into Egypt, but to passe over the red Sea. 4. Beside it is not like that the Lord would bring them backe againe unto the Egyptian coast: Lyran. For so they should have beene in danger againe of the enemie. 5. The Israelites from the red Sea went forward to the wildernesse of Shur, but that was beyond the red Sea toward the countrie of the Ismaelites, Gen. 25.18. not on this side toward Egypt. 6. Lastly, of this opinion, that the Hebrewes went through the Sea, are Iosephus, who saith, Iamque in adversum littus Hebraei evaserant: The Hebrewes were escaped to the other shore against them, lib▪ 2. antiquit. cap. 7. Likewise Philo: Tempestas procellosa in littus adversum ej…cit Aegyptorum enectorum corpora: A tempestuous storme cast the dead bodies of the Egyptians upon the contrarie shore, that the Hebrewes might see them; so also Euseb. Nysen: Ictu Mosaica virgae in oppositam usque ripam hinc atque hinc cedentibus aquis scissura pervenit: By the stroke of Moses rod the waters did cleave along and give way even unto the banke on the other side; and as the way was made throughout overtwhart the Sea, so the Israelites followed: Ex Perer.
QUEST. XVII. The division of the red Sea not the worke of nature, but altogether miraculous.
IN the next place it would be inquired, whether this division of the red sea, were altogether miraculous, or whether it might not be helped by the worke of nature or mans providence. 1. Artapanus an ancient writer reporteth hereof two opinions among the Egyptians: the Heliopolites doe hold that when Pharaoh followed after the Hebrewes, Moses by the stretching out of his rod divided the Sea: the Memphites affirmed, that Moses being skilfull in such naturall observations did wait when the red Sea was at the low ebbe, and then conducted over the people. But this foolish opinion is confuted by Diodor. Tarsens. Chrysostomes Master, who by these two reasons overthroweth it: 1. That when the Sea ebbeth, the waters onelyonly toward the shore do abate, the chanell of the Sea is not emptied: and againe the ebbing of the Sea could not make the water stand up on each side like a wall.
2. Neither is Iosephus narration probable, who to perswade that this was no incredible thing for the Sea to give way to the Hebrewes, alleageth that in like sort the Pamphilian Sea did open a way to Alexander in his expedition against the Persians, lib. 2. antiquit. cap. 7. by which instance Iosephus doth much extenuate this great worke which the Lord did for his people. Concerning which storie of Alexander;Iosephus report of the Pamphilian Sea giving way to Alexander examined. 1. Neither is the censure of Iacobus Crinitus to be approved, who utterly denieth it to be true, which Iosephus reporteth, and they which write of Alexanders affaires make mention of no such thing: for beside that Iosephus saith, id quod omnes testantur, &c. Which all they doe testifie that have committed to memorie Alexanders exploits; who, it is like, had seene and read some of those writers, whose bookes may bee now perished: Quintus Curtius lib. 5. in a word touched such a matter, Mari nov…m it…r in Pamphiliam aperuerat: He opened a new way by the Sea into Pamphilia. 2. And yet we may hold the report of Iosephus to be uncertaine and not credible, that Alexandr… ductu Macedonibus Pamphilium mare c…ssit: That the Pamphilian Sea gave way unto the Macedonians under the leading of Alexander: For this were to impaire the credit of this great worke. 3. Therefore Strabo for this matter commeth neerer the truth, who writeth to this effect, that there is an hill lying upon the Pamphilian Sea, called Climax, by the which there is a passage on the Sea shore when the Sea is calme and still, the waters so abating that the ground is left naked, which at the flowing of the waters is covered againe. And Alexander comming that way, prinsquam fluctus rediret, movit, Set forward before the waters returned; but because it was winter, before he was passed, it so fell out that the waters overtooke him, Vt tota die iter faceret in aqua …bili… …: That he travelled all the day up to the middle: Strab. lib. 14. This passing then of Alexander by the Pamphilian Sea, was much unlike to the Hebrewes walking through the red Sea: First, he went along by the shore, but they went through the Sea; Secondly, Alexander watched his time when the Sea ebbed, but the ebbing of the red Sea could not helpe the Hebrewes to goe through: Thirdly, the waters returned before Alexander was gone by: but the Sea gave way still to the Israelites, till they were all gone over, but it overwhelmed the Egyptians.
3. Paulus Oresius writeth that there are yet certaine miraculous monuments of this miracle extant at the red Sea, that the very trace of the chariot wheeles are to be seene, not onelyonly on the shore, but in the Sea, as farre as ones eye can discerne them, and that if those marks be defaced, they renew againe: Ores. lib. 1. But what credit there is of this report is uncertaine, it may seeme rather fabulous than otherwise: the monument of this miracle is sufficiently extant in Scripture, we need not to seeke it in the sand. And if any such monument were to be seene, rather the footsteps of the Hebrewes that walked that way, than the prints of Pharaohs chariot wheeles, were likely to remaine in remembrance of that miracle, which God wrought for his people.
4. But howsoever the truth is concerning that miraculous monument of the traceings of the chariot wheeles: these things were miraculous indeed, and shew it to be Gods extraordinarie worke, beyond the wit of man, or the power of nature. 1. It was a great miracle that a way should be made through the Sea, to the very bottome: the water useth to ebbe onelyonly about the shore, not in the bottome and depth of the Sea. 2. That the waters stood up as a wall on each hand, it was also miraculous, and contrarie to the nature of the liquid element of water. 3. That such a great winde should bee raised on the sudden, and drie the ground in so short a time, was also admirable. 4. That the waters returned upon the Egyptians on the one side of the Sea, when as yet the Israelites were not all gone over on the other, it was wonderfull: Perer. 5. That the winde and storme was so strong upon the Egyptians with thunder, lightning and raine, Psal. 77.18. that the wheeles of their chariots were taken off while the Israelites passed on quietly, it was a thing of great admiration. 6. Gods providence also was seene, in that not one of the Egyptians remained, nor yet one of the Israelites were missing. 7. The casting up of the bodies of the Egyptians, and of their armour also, as Iosephus thinketh, which was after distributed among the Hebrewes, was extraordinarie, whereas such things use to sinke at the first. 8. The driving of them to the contrarie shore, which was further off, was Gods speciall worke. 9. The Egyptians desperate following of them into the Sea, when they saw the waters stand up as a wall, is much to be admired. 10. But more, the couragious and speedie passage of the Israelites through the wide and large Sea in the compasse of one night.
QUEST. XVIII. The division of the red Sea and of the river Iordan compared together.
BUt to compare this miracle of dividing the red Sea by Moses, with the parting of the river Jordan before Iosuah. 1. In some points they agree together, both of them were wrought by an extraordinarie power, both were done to the same end, for the passing over of the people of God; and they had the like effect, the setting forth of the power of God.
2. But herein they differed. 1. The Sea was divided to deliver them from danger of their enemies: Jordan to bring them into the land of Canaan to encounter with their enemies. 2. There at the stretching of Moses rod the waters parted, here at the presence of the Arke. 3. There the waters stood up on each side as a wall; here the upper waters onelyonly stood up on an heape, the nether waters were cleane cut off and ran into the dead Sea. 4. Here twelve stones were set up for a monument, there no such thing was done, because they were not to returne thither againe, but Jordan was alwayes in their sight. 5. There a great wind was raised to drie the ground, here none such needed, because the chanell of Jordan was sandie and hard. 6. There the people were guided by the leading of the cloudie and f…rie piller, but here they needed it not, being come into an habitable countrie, whereas then they walked in desert, and unknowne places. 7. There a solemne thankesgiving was given immediatly unto God, here in stead thereof the people were circumcised in Gilgal, Iosh. 5.8. There the Egyptians were overwhelmed in the waters, but here no such revenge was taken upon Gods enemies, but the people of God onelyonly provided for.
3. So that simplie the dividing of the Sea was a more glorious and wonderfull worke than the other. 1. Because as the Sea was larger than the river, so the miracle in the standing up of the greater waters was greater. 2. The people were at this time more distressed, and therefore their deliverance more joyfull. 3. The destruction of their enemies doth also set forth this worke beyond the other. 4. The great fame also that went of this miracle more than of the other, which was spoken of among the Gentiles; as Rahab of Jericho taketh notice of it, Iosh. 2. And the Philistines also heard of the Lords wonderfull working among the Egyptians, 1. Sam. 6.…0.
4. But yet in two respects the parting of Jordan was more strange than the dividing of the red Sea. 1. Because Jordan had a perpetuall current running along into the dead sea, and therefore the upper waters which ran from the fountaine and head of Jordan, were either miraculously staied in the spring from flowing out, or else they did swell into an heape, as high and huge as a mountaine still increasing which of the two is most agreeable to the text, The waters that came from above staied and rose up upon an heape, Iosh. 3.16. 2. The other thing singular in the cutting of Jordan was, that this huge heape of waters after Jordan came together againe abated by little and little and fell not all at once, for the water being so much higher than the bankes would have overflowne all the Countrie, if they had not been restrained by the power of God, and brought to their ordinarie course. Perer.
Here follow certaine questions of the overthrow of the Egyptians in the red Sea.
QUEST. XIX. Of the blindnes of the Egyptians running upon their owne destruction.
Vers. 23. ANd the Egyptians pursued. Herein appeareth the just judgement of God upon Pharaoh, that they were so blinded, that they run headlong into their owne destruction, and follow the Israelites into the Sea: of this their blindnes the reasons were these: 1. The longanimitie and patience of God toward them, in sparing their lives hitherto, and onelyonly touching their ground and cattell and first borne, in those ten plagues. 2. Their malice in desiring to be revenged of the Israelites. 3. Their covetous and greedie desire to recover their substance: Ferus. 4. Iosephus addeth more: Cum incolume… illos terram tenere videbaut, sibi quoqu… cundem eventum pollicebantur: When they saw that the Israelites did walke on the ground, they did promise unto themselves the same event. But they were deceived, for that way was made for those that fled from their enemies, to escape them, not for the enemie that pursued the innocent to destroy them. 5. But the greatest cause of all was, that God had given them over to a reprobate sense: Spiritu vertigi…is in reprobum sensum abducuntur; They are carried headlong by a brainsicke spirit into a reprobate sence: Pellican: maxime eos excacavit judicium Dei: Most of all the judgement of God blinded them. And these foure are the ordinarie causes of the excecation and blinding of men: abusing of Gods long suffering, malice, covetousnes, and Gods justice concurring in giving the wicked and obstinato over to themselves. Ferus.
QUEST. XX. VVhy the Lord looked in the morning toward the Egyptians.
Vers. 24. NOw in the morning watch when the Lord looked, &c. 1. The Lord is said to looke and behold two wayes, either in merciemercy, as Mary in her song, The Lord hath looked upon the poore degree of his hand maide, Luk. 2.48. and as Hagar saith Thou Lord hast looked upon me, Gen. 16.13. Or in judgement, as here he looketh toward the Egyptians, whom hee saw before, but seemed to winke at them, and suffered them to goe on: Simler. 2. The Lord looketh toward them toward the morning to open the eyes of the Egyptians: ut serò videre…t, quò ipsos projecisset furoris sui imp…tus; that they might see, though too late, whether the force of their furie had cast them: Calvin, ut utrinqu… conspicua esset potentia Dei: that the power of God might be apparent, in the destruction of the Egyptians, and the deliverance of his people: Simler. The Israelites it being now day, might with comfort behold the Lords mightie worke: And this was a lively type of the resurrection of Christ, which was in the morning, Ad ortum solis justitia, …ra qua Christus resurrexit, judicantur satellites Satana: At the rising of the Sunne of righteousnesse, at the houre of Christs resurrection, the hands of Satan were judged; Pellican. The power of darknes was then perfectly conquered, as here Pharaoh and his host at the appearing of the day are subverted and overthrowne in the sea.
QUEST. XXI. By what degrees the finall subversion of the Egyptians was wrought in the red Sea.
Vers. 25. FOr he tooke off their chariot wheeles. In these degrees this finall and last judgement was brought upon the Egyptians: 1. The Lord disturbed them, an horrible feare was sent upon them, as is shewed in the former verse, procured by the tempests and grievous thunders and lightnings sent upon them: Simler. 2. Which lightnings and tempests with winde and raine the Lord sent upon them, when hee looked out of the cloud, as is more fully declared in the Psalm…. 77.16. The waters saw thee O God, the waters saw thee, and were afraid, the clouds powred out water, the heavens gave a sound, yea thine arrowes went abroad, the voice of thy thunder was round about: Iunius. 3. Their chariot wheeles were taken off: and he drave them slowly, that is, not Pharaoh drave his chariots, Simler. or, the chariots drave heavily; Vatab. or, He carried them with violence: Calvin. Septuag. for the word signifieth to leade, …ahag. Isai. 11.6. But the Lord drave them slowly, or heavily, that is, caused that their chariots could not goe: partly because the wheeles were violently taken off: Simler. partly because the earth being moistned by the returning of the waters clogged their wheeles, that they could not go. 4. The Latine translator readeth. Ferebantur in profandum: They were carried into the deepe: which although it doe not expresse the sense of the word, which signifieth heavinesse, not the deepe, yet this was another hindrance unto the Egyptians, that their chariots were forced descending into the deepe places of the sea, and so suo so pondere d…mer serunt: they did sinke themselves with their owne waight: Pellican. As in the next chapter vers. 10. Moses saith, They sanke as lead in the mightie waters. 5. Hereunto may be added: Vt se invic…m imped…rent: That they hindred one another. Ferus: Equi impiug…ban…: Their horses floundred and ran one upon another: Zeigler. 6. And to make up the full measure of their judgement, the water came together upon them, and they fled against it as followeth, vers. 27. Iun.
QUEST. XXII. Of the number of the Egyptians that perished.
Vers. 28. SO the water returned and covered. 1. Touching the number of the Egyptians which perished in the water: Iosephus saith, that there were in Pharaohs host 50. thousand horsemen, and 200. thousand footemen, which all were drowned in the waters, not one of them remained. 2. But it is hard to gesse at the certaine number, seeing the Scripture hath not set it downe: yet it is most certaine that their number and multitude was very great: for Pharaoh had not onelyonly sixe hundred of the choice chariots, but all the chariots of Egypt beside: and all his chosen captaines were drowned also in the sea, chap. 15.4. Oresius doth make this an argument of their great numbers, because the Hebrewes being 600000, of fighting men, were afraid of them, and had no power to resist them, but made full account all to be put to the sword and there to have their graves, cap. 14.11. Ores. lib. 1. cap. 10.
QUEST. XXIII. Whether Pharaoh himselfe were drowned in the Sea.
COncerning Pharaohhimselfe: 1. That opinion of Manethon is utterly untrue, that hee himselfe escaped, and reigned after this in Egypt 25. yeeres and 4. moneths, for the contrarie is gathered out of the Scripture. First, because the Lord said before, that hee would get him honour upon Pharaoh and all his host: God therefore was no… honoured onelyonly in the overthrow of Pharaohs host, but of Pharaoh also himselfe. Againe, they which pursued the Israelites followed after them also into the sea, vers. 23. but Pharaoh himselfe with his host pursued them vers. 10. and therefore Moses thus speaketh, cha. 15.9. The enemie said, I will pursue, I will overtake them: which is specially meant of Pharaoh himself. But not one escaped of all that went into the sea, vers. 28. as Iosephus also witnesseth, Ita totus ille exercitus est deletus ut ne nuntius quidem cladis domum reverteretur: All the host was wholly destroyed that not one remained to carrie tidings home of their destruction. The Psalme also speaketh evidently, Psal. 136.15. Hee overthrew Pharaoh and his host in the sea. 2. But yet the opinion of the Hebrewes, whereunto Thostatus consenteth, may safely here bee received, and it is very probable, that Pharaoh was the last of all that was drowned, that seeing all the Egyptians were overwhelmed in the waters, he which had been the greatest cause of this their ruine should have also the greatest griefe. 3. What this Pharaohs name was it is uncertaine: Eusebius in his Chronicle saith it was Cen…res, Manetho… in Iosephus calleth him Thermasis: Cheremon, Amenophis, Lysimachus, and Cornelius Tacitus say his name was B…c…horis. In such uncertaintie of so great antiquities, and varietie of opinion, nothing can be certainly affirmed: neither to be ignorant in such things is it much materiall. Perer.
QUEST. XXIV. Whether the Israelites were all gone over when the Egyptians were drowned.
Vers. 29. ANd the children of Israel walked upon drieland. 1. Some thinke that the Israelites were first passed thorow the sea before the waters returned upon the Egyptians, and therefore reade it, perrexerant per medium maris, they had gone through the middest of the sea in the preterpluperfect tense: Pellic. Osiand. 2. Iosephus thinketh that the Israelites were come to the other shore before the Egyptians entred: Iamque in adversum littus Hebrai evaserant: The Hebrewes were now escaped to the contrary shore. But this is not like that either the Egyptians were not yet entred, or that the Israelites were all gone over, before the waters came together: because the Egyptians made all haste, and were very eager in pursuing after them, as Moses sheweth, cap. 15.9. The enemie said, I will pursue, I will overtake them, my lust shall be satisfied upon them, I will draw my sword, mine hand shall destroy them. 2. Therefore it is more agreeable to the text, that while on the one side the sea returned upon the Egyptians, in the meane time the Israelites went on safe betweene the two walles of the water, as this verse sheweth, and this doth more set forth the power of God, that defended his people and destroyed his enemies, they being in the same place and danger: Iun. Piscat. And this very well may be a type of the last judgement, as Ferus collecteth: Sicut hic in mari alii pereunt ali… evadunt, sic in judici… unus assum…tur alius relinquetur… A… here in the sea some perish, some escape; so in the last judgement one shall be received, another refused.
QUEST. XXV. Why the Egyptians dead bodies were cast up upon the shore.
Vers. 30. ANd the Israelites saw the Egyptians dead &c. This also did further shew the great power of God, that caused the sea to cast up the dead bodies of the Egyptians, which thing is not usuall for them which are drowned in the sea presently to be cast up: Simler. 2. Beside, it made much for the comfort of the people of God, when they saw their enemies destruction with their owne eyes, as it is in the Psalme, When the wicked men shall perish thou shalt see, Psal. 37.30. Ferus. 3 This object also being in their eye, they were thereby more effectually stirred up to give thankes unto God, which they presently performed, as it followeth in the next chapter. 4. They did not only see their enemies dead, but they also spoiled them: Pellican, Simler. and, as Iosephus writeth, Moses distributed their armour and weapons among the Israelites.
QVEST. XXVI. Of the red Sea whence it is so called.
NOw because often mention is made in this storie of the subversion and overthrow of the Egyptians in the red sea, it shall not be amisse briefly to shew the reason of that name, whereof there are divers opinions which may bee all sorted into three heads. 1. Some think that it is so called of the red colour of the water, which some hold to be but in shew, others that the waters have that colour indeede: they that hold the water not to bee red, but to seeme so to be, some ascribe it to the reflection of the Sunne beames, that shine very hot and red: others to the red mountaines adjoyning, that cast that colour upon that sea: Strabo lib. 16. Plin. lib. 6. cap. 23. Some to the rednes of the sand, where Pliny saith the Corall also groweth. They which hold the water to be indeed of red colour, doe either ascribe it to the nature of the water: Plin. or to the raine that runneth downe from the red mountaines, and so coloureth the water: Vraxius ex Masio in Ioshu. and Strabo out of Ctesius …uidius reporteth, that there is there a certaine fountaine which sendeth red water into that sea, and Varro also writeth of a certaine fountaine by the sea side, whereof the sheepe drinking, of white become red and tawnie.
2. Others thinke that the sea is not red at all neither to the eye nor otherwise, but it was called in the Greeke tongue foreign, mare Erythreum, which signifieth in the Greeke, red, of Erythra, the sonne of Perseus, whose sepulchre is to bee seene in an Iland upon the sea called Tirina: Strab. lib. 16. for Philostratus saith, that the sea it selfe is of a blew and azure colour: lib. 3. de vita Apollin.
3. A third opinion there is, that this sea in Hebrew is not called the red sea, but the sea Suph, which signifieth not either red, or a reed, as Hierom. Epist. ad Fabio…am, but a reed onelyonly or bulrush, such as grow in great abundance on the sea shore: as Aben Ezra and Rabb. Salomon. Pliny also writeth, and so doth Strabo, that within the sea toward the bankes there grew great plentie of trees, like unto Lawrell and Olive trees, which is so much the more strange, because none grow there upon the land.
4. Now to put somewhat of all these opinions together: 1. It is out of question, that in Hebrew this sea is not so called of the rednes, but of the reed there growing: as the rivers in Egypt, and specially Nilus, were full of flagges and reed, as is evident Exod. 2.3. 2. It is also cleere, that the sea in the Greek tongue was so called Erythra, after the name of Erythra the sonne of Perseus, as is before shewed: which word signifying red, by translators it was turned from a name proper, to an appellative. 3. Yet notwithstanding use having so prevailed, that almost by all writers, it is called by the name of the red Sea, insomuch that the Chalde Paraphrast retaineth that name: it is like that the colour of the sea might give occasion also to that name: not appearing so to bee by the reflexion of the Sunne, for so other waters seeme red when the Sunne shineth red upon them in the morning, as we reade 2. King. 3.22. that the waters by this meanes appeared to the Moabites red as bloud. But that the reede and trees growing by and in the water doe in some part give such colour to the water; yet the proper name thereof is the Sea Suph, or reedie Sea, of the abundance of reede, or some such like there growing. Ex Perer.
QUEST. XXVII. Of the fabulous reports of heathen writers, concerning the causes of the going out of the Hebrewes.
IN the last place, as Pererius hath collected them, shall be added the fabulous reports of the Heathen writers concerning the departure of the Hebrewes out of Egypt. 1. Manethon an Egyptian writer, as Iosephus reporteth him, lib. contra Appian. devised this fable, that after long warre betweene the Egyptians and Hebrewes, whom hee calleth Pastores, shepheards, who had reigned a while in Egypt, at the length when Themasis the King of Egypt, had besieged them with 80. thousand armed men, being compassed in with a strong wall, which they had made, and being out of hope to overcome them, compounded with them to get them gone of Egypt, whither they would.
In this fabulous tale of Manethon many lyes are heaped up together: 1. The Hebrewes never reigned in Egypt, but Ioseph under the King a long time governed that people even 80 yeeres to their great good. 2. Neither ever did the Hebrewes take armes in Egypt against the King, but endured their miserable servitude with great patience. 3. Neither did they make a wall for their owne defence, but they made indeede certaine places of munition for Pharaoh. 4. Nor yet did the Hebrewes goe away upon any such composition and agreement but Pharaoh was forced by plagues, and by the strong hand of God to let them goe.
2. Lysimachus as Iosephus also in the same place testifieth, did thus fable of the Hebrewes, that they being a people infected with the leprosie, and the contagion being so generally dispersed, that by reason of the diseased people the land lay waste, the King Boccharis consulted with their gods, who advised them to expell the Hebrewes, and to drowne all those that were infected among them. The Hebrewes hereupon secretly in the night kindled fires and lights, and went away under the leading of one Moses, and agreed among them to spare none, yea to deface the Temples of the gods, till they came to some places inhabited, and at length they came to that countrey which is called Judea, and there built the Citie Jerusalem. Concerning also this tale that the Hebrewes were expelled because of the leprosie, Iustinus and Cornelius Tacitus doe concurre with▪ Lysimachus. Iustinus adding further, that the Egyptians pursuing the Hebrewes were driven home by tempest, and Tacitus, that Moses bid them to looke neither for the gods helpe no… mans, but to trust to him.
Contra. That this fable is worthie of no more credit than the other it may diversly appeare: 1. These fabulous Chroniclers doe not agree together: one saith they were expelled for their leprosie; another because they warred with the Egyptians: one saith that Themasis was then King; the other, that Bocchar is then reigned in Egypt. 2. Beside, how is it like that the Hebrewes should be a leprous people, seeing Moses made such straight lawes against such as were lepers, shutting them out of the congregation, as Iosephus well reasoneth. 3. The Hebrewes at their departure used no artificiall or naturall lights, but lead by the fierie cloud the light of heaven. 4. And untrue it is that they agreed among themselves to put to the sword the people that inhabited Jordan before them: they were commanded of God so to do, who is the Lord of the whole earth, and may give it to whom it pleaseth him. 5. They destroyed indeede the idolatrous Temples, because they were a dishonour to God: and for their abominable Idolatrie were those nations worthily cut off. 6. Untrue also it is that the Egyptians were driven home with tempests: for they were utterly overthrowne by tempest in the sea, not one of them returned. 7. Untrue also it is, that Moses bid them trust wholly in him: he did indeede exhort them, neither to trust in the vaine gods of the Heathen, nor in man: but he bid them wholly to relie upon God, and to wayte for the saluation of the Lord, chap. 14.13.
QUEST. XXVIII. Of the comparison betweene the red sea and baptisme.
NOw to conclude, this passing of the Hebrewes thorough the sea, is by the Apostle made a type and figure of Baptisme: They were all baptised unto Moses in the cloud and in the sea, 1. Cor. 10.2. Which resemblance consisteth of divers part: 1. As in Baptisme there is a dying unto sinne, & a rising to newnesse of life, so the Israelites were as it were buried in the sea, and afterward were restored to the land. Simler. 2. As Pharaoh was overthrowne in the sea, and the Israelites delivered from their servitude; so in Baptisme, wee renounce the devill and the service of sinne: Thestatus. …. As the cloud did shelter them from the heate of the Sunne, so Christs bloud doth defend us from the wrath of God: Simler. 4. As the Israelites after they had passed the red sea did eate of Manna, and dranke of the water of the Rocke; so they which are baptised into the name of Christ, are made partakers of the heavenly mysteries: Theodoret. 5. Like as all the Israelites were baptised in the sea, yet many of them because of their unbeliefe did not enter into the land of Canaan; so many that have been baptised into the name of Christ, afterward falling away either in faith or life, do not enter into the kingdome of heaven: Osiander. 6. As in the morning watch the Egyptians were destroyed: so Christ rising in the morning made a perfect conquest of the devill: Pellican. 7. As the Israelites were all baptized in one sea, so, as S. Paul saith, there is one faith, one baptisme, Ephes. 4. Ferus. 8. As the Egyptians being cast up dead were a spoile to the Hebrewes; so Christ hath lead captivitie captive, and given gifts unto his Church, Ephes. 4 4.9. As the Egyptians being dead could doe no more hurt to the Israelites; so our sinnes being remitted, and as it were buried in the death of Christ, shall no more rise to our condemnation: Simler. 10. As Moses lift up his rodde and the waters were divided; so Christ saith, All power is given unto me, which is signified by the rodde; and then he giveth this commission to his Apostles. Goe and baptise &c. Matth. 28. Ferus.
QUEST. XXIX. How the people are said to beleeve Moses, or in Moses.
Vers. 31. THey beleeved the Lord and his servant Moses. In the Hebrew the phrase is, they beleeved in the Lord, and in Moses: for beth the preposition here used signifieth (in) Now whereas this distinction is received in schooles, Credere Deo, credere Deum, credere in Deum: To beleeve God that he is true, to beleeve God to be, and to beleeve in God, that is, to repose our trust and confidence in him, as we say in our beleefe, I believe in God: hereupon ariseth this question, how the people are said to beleeve in Moses, that is, to have any confidence in him. Therefore howsoever this distinction hath prevailed in schooles, and it may well be retained, yet it is not grounded, in respect of the phrase, upon the Scripture, which taketh these two, credere. Deo, & credere in Deum; to beleeve God, and to beleeve in God, for all one: so that the letter (beth) is taken here in the same sense with (lamed): and the Chalde, Septuagint, and Latine doe in this place translate foreign crediderunt Deo & Mosi; they beleeved God and Moses. So also 2. Chron. 20.20. Beleeve his Prophets, and ye shall prosper: the same phrase is used with (beth). Likewise in the new Testament to beleeve in the name of Christ, is sometime taken not for confidence, but to give credite or beleeve him to bee true, and so betokeneth a temporarie faith, as it is said, that many beleeved in the name of Christ at Jerusalem, when they saw his miracles, yet Jesus would not commit himselfe unto them, Ioh. 2.24. And credere Christo, to beleev: Christ, is other where taken for true faith, Ioh. 5.46. Had ye beleeved Moses ye would have beleeeed me: likewise, credere Christum, to beleeve that Jesus is the Christ, is taken for true faith, that bringeth us to everlasting life, Ioh. 20.31. Here then they are said to beleeve Moses, that is, to acknowledge him to be a true Prophet and the faithfull servant of God. Simlerus.
4. Places of doctrine.
1. Doct. Of the difference betweene filiall and servill feare.
Vers. 5. ANd the heart of Phar… and his servants was turned against the people. Here wee see a difference betweene a servile and filiall and true feare: Impi…rum tim…r servilis non durat diuti… quàm sensus plagarum: The servill feare of the wicked lasteth no longer than the sense and feeling of the plagues, as appeareth here in Pharaoh, whose heart was hardned againe so soone as the plagues were ended: Filialis autem tim…r & fides in med… ni…is exercetur: but a filiall feare and faith is exercised in the … of afflictions. Pellican.
2. Doct. Prayer may be made without the voyce.
Vers. 15. Why criest thou unto me? Moses here uttered no voice, but sighed unto God and cried in his heart, Egit vocis silentio ut corde clamaret: Hee in the silence of his voice so wrought that he cried in his heart, as Augustine saith, quast. 52. in Exod. So that the lifting up of the voice is not the most necessarie part of prayer, but the sorrow and contrition of the heart; and therefore the Lord saith by his Prophet, Before they call I will answere, Isai. 65.24. Before they call with their voice I will make answere to the secret requests and inward groanes of their heart. Piscator.
3. Doct. Christ not all one to the beleevers and unbeleevers.
Vers. 20. IT was both a cloud and darknes. A lightsome cloud it was to the Israelites, but to the Egyptians a grievous darkenes: so our Saviour represented in this cloud, is to some the savour of life unto life, in the preaching of the Gospell, to other the savour of death unto death, 2. Cor. 2.16. to the Grecians foolishnes, a stumbling-block to the Jewes, but to the faithfull the power of God and the wisedome of God, 1. Cor. 1.23.24. Simler.
4. Doct. A double deliverance by Christ.
Vers. 30. THus the Lord saved Israel the same day. The Lord had delivered them before, but now their deliverance is accomplished and perfected: So our Saviour by his death and passion redeemed us, as the Israelites were redeemed, when they did eate the passeover in Egypt, and sprinkled of the bloud upon the doore-posts: But Christ by his resurrection did make perfect the worke of our redemption, and the triumph over hell and damnation: so that as the Psalme saith, With him is plentious redemption Psalm. 130. Ferus.
5. Places of confutation.
1. Conf. Against the Porphyrian Atheists.
Vers. 22. THe waters were a wall unto them on the right hand, and on the l…ft. This doth evidently convince the Atheists, and Porphyrians, who objected that Moses being a skilfull man in naturall observations, did observe the tide of the sea, and at a low and ebbing water went over with his people. For 1. If Moses had this skill, it is like that the Egyptians, specially Pharaoh and the wisest of them should not have been ignorant of it, who notwithstanding their skill were drowned in the waters. 2. When the sea ebbeth the water onelyonly leaveth the shore, the channell of the sea is never drie. Simler. 3. And the sea swelleth rather than ebbeth and falleth at the full of the moone, as it was now. 4. But this doth evidently bewray their malicious ignorance, that the waters stood up as a wall on each hand, which the sea useth not to do at an ebbing water: Iun. in Analys. See more hereof quest. 18. before.
2. Conf. That Christ was the substance both of the old and new Sacraments.
Vers. 22. THe children of Israel went thorow the middest of the sea. Saint Paul hereupon doth inferre, that they were all baptised unto Moses, in the cloud and in the sea. 1. Cor. 10.2. This their going then thorow the sea, was not only a figure of baptisme, and a bare signification of that which our Sacraments exhibite, as the Rhemists do note, 1 Cor. 10. Sect. 2. But the same truth and substance, even Christ Jesus was exhibited in their Sacraments as is in ours, only the difference is in the manner, because we see Christ more clearely then they did, whom they saw only as it were in a cloud, for the Apostle saith, they did eate the same spirituall meate not among themselves, as the Rhemists cavill, but with us, as Augustine well expoundeth, Lib. de poenitent. cap. 2. And the Apostle himselfe saith that the rocke was Christ: Christ then was the same spirituall drinke both to them and us.
3. Conf. No beleefe nor confidence to be placed in men.
Vers. 31. THey beleeved the Lord and his servant Moses. The Rhemists urging here the Hebrew phrase, which is, they beleeved in the Lord and in Moses, would inferre that we may beleeve and trust in men, and so in the Church: and the like place they object, 2. Chron. 20.20. Beleeve in his Prophets and yee shall prosper: Rom. 10.
Contra. 1. The Latine translator in both places readeth, Crediderunt Mosi, credite Prophetis, They beleeved Moses, and beleeve his Prophets: so that they do heere refuse the Latine text, which they only hold to be authenticall. 2. It is shewed before, quest. 30. that these phrases to beleeve in God, and to beleeve God are indifferently taken both in the old and new Testament: and whereas Moses saith of Abraham, heemin baih…vah ▪ He beleeved in God, the Apostle translateth it foreign. He beleeved God. Rom. 42.3. Therefore Piscators note is not true, that the word heemin with beth, signifieth to trust or put confidence in, but with lamed it signifieth to beleeve, and so he saith they are said to put their confidence in God principally, but in Moses secondarily, as the faithfull servant of God.Piscator noted of some oversight. Contra. 1. What differeth now this opinion from the doctrine of the Romanists, who do not teach us principally or originally to trust in Saints, but as our mediator, having dependance of God. 2. How can this assertion stand with the Scripture, Ierem 17.5. Cursed be the man that trusteth in man. 3. Whereas he produceth certaine places, where in Scripture they are said to put confidence in man, as 2. Cor. 23. This confidence have I in you all, that my joy is the joy of you all, and chap. 7.16. I rejoyce, that I …ay put my confidence in you in all things: the Apostle in these places by confidence, understandeth only a firme perswasion that he had of them, that they would not deceive his hope and expectation, using the words foreign and foreign which differ much from foreign, that betokeneth a confidence in one, with a dependance upon him for helpe and succour.
6. Morall observations.
1. Observ. God knoweth the perils and dangers of his servants, & how to Deliver them.
Vers. 4. I Will get me honour upon Pharaoh and all his hoast. The Lord brought his people into that strait of purpose, to get himselfe honour in delivering them out of their distresse, and in judging their enemies: whereupon it is evident, that the dangers which the servants of God fall into, come not by chaunce, but are brought upon them by Gods providence, who knoweth also how to deliver them out of the same, as it is in the Psalme: Call upon me in the day of trouble, and I will deliver thee▪ and thou shalt glorifie me, Psalm. 50.11. Simler.
2. Observ. Not to faint in our journey to the heavenly Canaan.
Vers. 12. IT had been better for us to serve the Egyptians, than to die in the wildernesse. Like unto these Israelites, that preferred their servile life in Egypt, before their perilous travell unto Canaan through the wildernesse, are they, which will undertake no paines, nor undergoe any labour for the kingdome of God, but are readie when affliction commeth to fall away, and wish they had never entred into the profession of faith, which they finde so difficult and unpleasant. Sed melius est in itinere mori, quam cum Egyptijs interire: But it is better to die in the middest of the journey, than to perish with the Egyptians. Ferus. As Moses did rather chuse to suffer affliction with the people of God, than to enioy the pleasures of sin for a season, Hebr. 11.25.
3. Observ. Action to be joyned with invocation.
Vers. 15. WHy criest thou unto me? speake vntounto the children of Israel that they go forward. As prayer is necessarie and faithfull invocation, so also from prayer we must go forward unto action: we must so depend upon God by prayer for his protection, as that we must also carefully use the meanes, which God hath appointed for our preservation: Ostenditur non opus esse ut deinceps elamet, sed in agre quod in mandatis acceperit: Hereby is shewed, that he need no longer crie, but to do that which he is comm…nded. Simler. Cornelius after he had prayed, goeth forward, he sendeth for Peter to bee further instructed, as he was commanded, Act. 10.
4. Observ. Faith the victorie of the world.
Vers. 14. LIft up thy rod, &c. and divide the sea. This rod signifieth faith whereby the sea is divided unto us, we overcome all tribulation, as the Apostle saith, this is the victorie that overcommeth the world, even your faith, 1. Ioh. 5.4. Ferus. Of the power and efficacie of faith against all dangers, the Apostle thus speaketh, Hebr. 11.31. Which through faith subdued kingdomes, wrought righteousnes… ▪ stopped the mouth of Lions, quenched the violence of fire, escaped the edge of the sword, of weake became strong. &c.
5. Observ. Obedience to God and his Ministers cannot be severed.
Vers. 31. THey beleeved God and his servant Moses. Moses was Gods Minister, and they could not shew their obedience unto God, but they must also receive and acknowledge the Minister of God, Moses: Hoc ergo principium teneamus, non alios obedire Deo, nisi qui Prophetas ab …o missos recipiunt, quia nefas est separare quae ille conjunxit: Let us hold this principle, that no other obey God, than do receive the Prophets sent of him, because it is a wicked thing to separate what he hath joyned together. As our Saviour saith, He that heareth you heareth me: Calvin. Moses therefore is here joyned with God, to teach us that the Ministers of God speaking in his name, are no otherwise to be heard, than if the Lord himselfe should speake unto us: as the law of Moses is of no lesse authoritie than the decalogue it selfe, which the Lord pronounced; and the Epistles of the Apostles, than the Gospels which containe the doings and sayings of our Saviour, Simler.