Commentary on Genesis and Exodus, Book 2 · Chapter 17
CHAP. XVII.
1. The method and Argument.
THis Chapter treateth of two distresses, which the Israelites fell into, the one of thirst, the other of warre.
In the description of the first, these things are orderly declared. 1. Their penurie and want of water, vers. 1. 2. The effects thereof, their murmuring, begun, vers. 2. and continued, and confirmed, vers. 3. 3. The remedie against this calamitie. 1. Begged and asked of God by Moses prayer, vers. 4. 2. Promised by the Lord, with a description of the manner, how Moses accompanied with the Elders, should smite the rocke with his rod, vers. 5. 3. Effected accordingly, vers. 6. 4. A consequent whereof is this, that Moses imposeth a name upon the place, to be a memoriall of this miracle.
In the other part these particulars are set downe. 1. The attempt of Amalek against Israel, vers. 8▪ 2. The manner of resistance, partly by externall meanes, the preparation of Ioshua against Amalek, vers. 9.10. partly by spirituall, the prayer of Moses, with his gesture, the lifting up of his hands, the letting downe of his hands, with the divers event thereof, vers. 10. and the supporting of his hands, vers. 11. 3. The successe of this battell, the discomfiting of Amalek. 4. The event, the decree of God against Amalek, vers. 12. testified by Moses, both by his fact in building an Altar, and by his speech, vers. 16.
2. The divers readings.
Vers. 1. According to the appointment of God. I. or, word of God. L.S.P. commandement, or, precept of God. V.B.G. mouth of God. A.H.
Vers. 3. To kill me, and my children. I.V.B.A.P. rather than, kill us, and our children. V.B.I.L.S.G. the word is, othi, mee, not us.
Vers. 4. Yet a little, and they will stone me. I.A.P.L.S. they are almost readie to stone me. I.A.P. &c.B.G.V. They give the sense rather, than the words.
Vers. 7. He called the place Massa and Meribah. I.A.V.G. not, Messah, I.A.V.G.and Meribath. B. he called the place, tentation, and contention. S.A. he called the place tentation. L. Here the other word is wanting, and they are proper names, not common and appellative.
Vers. 8. Then came Amalek. B.G. cum caeter. the Amalekites. B.G. cum caeter. B.G.V.I. but in the originall it is put in the singular, yet taken for the plurall, as it is usuall in Scripture.
Vers. 14. From under heaven. B.G.V.A. rather than, under heaven. L. here the preposition signifying from, is omitted: or, lest it be under heaven. A. or, from the earth under heaven. I. or, from that, which is under heaven. S. These render the sense rather than the words.
Vers. 15. And he called it, Iehovah nissi. G. that is, the Lord is my banner. V. or, my banner is of Iehovah. G.I.V.I. better than, the Lord is my exaltation or lifting up. A.L. or, my refuge. S. or the Lord is he, that worketh miracles for me. B.C. for, ness, signifieth a streame or banner.
Vers. 16. The hand is on the seate of God. B. or, the hand is on the throne of the Lord. A.P. better than,B.A.P. the Lord hath sworne. G. or, lift up his hand to sweare. V. the sense rather, than the words: or, with a secret hand the Lord fighteth. S. or, because the hand of Amalek, is against the throne of Iah. I. here Amalek is added: or, the hand is onelyonly of the Lord, solius Domini. L. Here one word is mistaken for another, solius for solii.
3. The explanation of doubtfull and difficult questions.
QUEST. I. Why some mansion places are omitted here.
Vers. 1. THey camped in Rephidim. 1. They came from the wildernesse of Sin by divers countries, for betweene Sin and Rephidim, there were two stations beside, here omitted, Dophka, & Alush, Numb. 33.13, 14. Iun. 2. Sin is here taken for one speciall station, but it is the name in generall of all that desert unto Sinai: Gloss. ordin. 3. These two stations are omitted and many beside: for whereas there are 42. mansion places reckoned in all, Num. 33. not above 15. are specially mentioned before in the historie, as it is set forth in this booke and Numbers, because those places are specially noted, wherein any notable accident befell: as in Marah the bitternesse of the water, in Elim the Palme trees, in the desert of Sin, the Manna, in Rephidim, the issuing of the water out of the rocke, and some other beside. Tostat. quast. 1. 4. There are also more names of places rehearsed in the storie, than are numbred in the Catalogue of their stantions, Num. 33. as Mattanah, Nahaliel, Bamoth, Numb. 21. but all those were not the names of the mansion places, where they stayed, but such as they passed by. Tostat. ibid. 5. They are said to have journeyed at the mouth of God, because they followed the direction of the cloud: for when the cloud was taken up they journeyed, and where it abode they pitched: this was the commandement of God here spoken of, as it is interpreted, Numb. 9.18. Tostat. Simler.
QUEST. II. Of penury and want of water which the Israelites here endured.
Vers. 1. WHere was no water for the people to drinke, &c. 1. The Rabbines here are deceived, which thinke that the thirst of the people here, was not naturall and necessary, (for Manna was both meate, and being full of moisture, served for drinke, say they) but of wantonnesse rather. The words of the text shew the contrarie, that there was no water for the people to drinke, and therefore it was a violent and necessary, not a wanton and voluntary thirst. Simler. Calvin. 2. Their conceit also hath no ground, that thinke some of the people had water, which they brought along with them from Elim, and therefore they are said to tempt God, to shew his power, when there was no such necessitie. Tostat. quast. 2. For all the people murmured, as though they were ready to die for thirst, vers. 3. 3. The truth is therefore, that they were driven to great extremitie for want of water: for drought and thirst is a great triall, and a miserable calamity, as is evident by divers examples in sacred and forren stories: As Hagar with her sonne were ready to perish for want of water, Gen. 21. And the three Kings, that were to fight against Moab, were like all to bee undone for want of water, if the Lord by his Prophet had not relieved their want: The men of Berhulia, when the Citie was besieged, fell downe and died for thirst: The Samaritanes, being assaulted by the Romanes, died of thirst: Thales Milesius, as Laertius writeth, perished through heate and thirst:2 King. 3. Iudith 7.23. Ioseph. lib. 3. bell. Iudaic. cap. 12. Laert. lib. 1. c. 1. Ioan. Leo in descriptione Africa. lib. 1. cap. 27. Plutarch. in Lycurg. Ioannes Leo hath a memorable storie of certaine Merchants, that perished by thirst in the desert of Azoad in Africa: where are to be seene two Sepulchers, the one of a Merchant, the other of a Carrier of wares: who sold unto the other a cup of water for a thousand crownes, and yet, the water not being able to suffice both, they twaine died there: Lysimachus yeelded himselfe and his whole host, for want of water, and having drunke, being now become a captive, he uttered these words: O Dii, inquit, quam brevis voluptatis gratia ex rege me feci servum! O God for how small a pleasure, of a King, have I made my selfe a captive! Pelarg.
QUEST. III. Why it pleased God to prove his people with thirst.
NOw it pleased God, as before hee tried his people with hunger, so now with thirst, for these causes: 1. Because the people were very oblivious and forgetfull of Gods benefits, God by afflictions would put them in mind of their dutie, that they which in prosperitie did forget him, by want and penurie, might be driven to seeke him, as it is in the Psalme, When he slew them, they sought him, and returned. 2. Another cause was in respect of themselves,Psal▪ ….34. because they were a proud and haughtie people, and thought well of themselves: as the rebellious say unto Moses, All the Congregation is holy, Numb. 16.3. therefore the Lord by this meanes would humble them, and make them know themselves. 3. The Lord being purposed to make the Israelites a peculiar people to himselfe, and purposing to give unto them his lawes, by this meanes would prove and trie them, whether they would keepe his commandements, Deut. 8.2. Even as a father nurtureth and schooleth his child, whom he purposeth to make his heire; so the Lord saith, As a man nurtureth his sonne, so the Lord thy God nurtureth thee. Tostat. 4. The Lord also brought them into this strait,Deut. ….5. that the faithfull thereby should be discerned from the rest: for affliction and temptation, is as a sieve to trie the chaffe from the wheat. Ferus.
QUEST. IV. How the people are said to tempt God.
Vers. 2. WHerefore doe yee tempt the Lord? 1. Some will have them to tempt God, because there were among the people, that had water, and yet would have God to helpe them, when there was no need: for then to expect or require the divine helpe, when there is no urgent necessitie, is to tempt God. Tostat. But it is shewed before, that this want of water was generall, and all the people were in great extremity. 2. They are therefore said to tempt God, either because they doubted of his power, and therefore would trie whether he could give them water: for the word nasah, signifieth properly to make triall, as David is said not to have tried or proved before to goe with armour, 1 Sam. 17.39. Oleaster. Or they tempted God, doubting of the truth of his promises, as vers. 7. Is God among us or no? Pelarg. And so they tempted God by their incredulity. Iun. Further they doe prescribe and limite God, that unlesse he shew them some signe of his presence and power, they will not beleeve, that it was his will to bring them out of Egypt unto that place. Marbach. They doe tempt him also by their impatiencie, they urge Moses presently to give them helpe, or else they will stone him, whereas they should patiently have waited upon God. Simler. And further, though they are not herein said to tempt God, expecting his helpe, where all humane meanes, & counsell was denied: yet herein they tempted him, because they thought God was bound unto them, to succour them at their need. Lyran. Whereas the heathen by the light of nature, could see and say, Diis & parentibus non possumus reddere aequalia, Wee cannot recompense the Gods and our parents: Aristot. lib. 8. cap. 14.God is no way indebted unto man. Tostat. quast. 2.
QUEST. V. Of Moses feare lest he should be stoned.
Vers. 4. YEt a little while, and they will stone me. 1. Iosephus here somewhat altereth, and transposeth the storie: for this taking up of stones to cast at Moses, hee placeth before the giving of Man, when they murmured for food in the desert of Sin: But this their violent and audacious enterprise fell out in Rephidim. 2. This was not a carnall, worldly, or distrustfull feare in Moses, but a naturall feare, which a right perfect man is subject unto, for so our Saviour saith, My soule is heavie unto death. Tostat. 3. Yet this feare of Moses was not so much, in respect of his present danger, as in regard of the people, lest they, if he should have beene slaine, after his death might have fallen to Idolatrie. Lyran. 4. Or he might feare, lest, if they should have killed him, the Lord would have punished them, and revenged his death: as Ieremie saith in the like case: As for me, behold I am in your hand, doe with me as you thinke good: But know for a certaine, if ye put me to death, you shall surely bring innocent bloud upon your selues, &c. Tostat. quast. 2. 5. Moses objecteth his danger, that he might the sooner obtaine his desire. Oleaster.
QUEST. VI. Why Moses is bid to take the Elders with him.
Vers. 5. TAke with thee of the Elders of Israel. 1. The vulgar people were not thought worthy,Ierem. 26.14.15. because of their murmuring, to see the miracle, which God was about to worke for them, and therefore he is bidden to take the Elders. Simler. Or because, the Elders might be murmurers also with the rest, they are called to bee eie witnesses of this great worke, that they might see and testifie, that water was brought forth out of the rocke, where there was none before. Ferus, Tostat. Galas. 3. That being men of authoritie, they might be able better to instruct and certifie the people. Iun. 4. And God hereby would establish an order for government, that Princes should bee assisted with grave counsellers, neither to doe things of their owne head, as Saul did. Ferus. Nor to despise the counsell of the wise and ancient, and to follow the rash and headstrong, as Rehoboam did to his cost.
QUEST. VII. Why Moses is bid to take his rod.
Vers. 5. ANd the rod, wherewith thou smotest the river. 1. Rab. Salomon, to whom subscribeth Lyranus, thinketh that Moses is bid to take the rod, because some of the Israelites thought, that rod had power onelyonly to bring plagues, as it did upon the Egyptians, and not blessings: but that was no reason, for before this, Moses used that rod in dividing the waters of the red sea, to deliver the people of Israel out of the hand of their enemies, which was a great blessing. Tostat. 2. Therefore that was not the reason, but because it pleased God to use this organe and instrument at this time. Tostat. And to get Moses the greater authority with the people, hee is bid to smite the rock with the rod, whereas God could have brought forth the water, without any such meanes. Pelarg. And the Lord did it also to confirme the faith of the Elders, when they saw this rod in the hand of Moses, whereby he had wrought great wonders, especially in the waters. Simler. 3. By the river and floud, we are not to understand the sea, but the river of Egypt, which is here remembred, because it was first of the Egyptian plagues: and though Aaron smote the river, and not Moses: yet he is said to doe it, because it was done by his direction. Iun. Tostat. Aaron percussit authoritate & mandato Mosis: Aaron smote it by the authoritie, and at the commandement of Moses: August. quast. 64. in Exod. so also Lyran.
QUEST. VIII. Whether it be all one storie of smiting the rock, Exod. 17. and Num. 20. or divers.
FUrther, whereas the like storie of bringing waters out of the rock, is penned by Moses, Numb. 20. the question is, whether it were one and the same act. 1. Some thinke, that in both places there is a narration of one and the same fact: as Procopius upon this place with others: of which opinion these may be the reasons: 1. Because it would seeme strange, if Moses had once before done the like, that he would have doubted the second time, as he doth, Num. 20. 2. The people there object, Wherefore hast thou brought us out of Egypt? Whereas all of that generation were dead before, that came out of Egypt, they onelyonly excepted which were then young. 3. The name which Moses giveth to the place in both stories is the same, namely Meribah.
Contra. 1. Moses might be doubtfull the second time, in respect of the unworthinesse of the people, fearing the Lord would not shew his power, because of their unthankfulnesse, and therefore he saith, the Lord was angrie with him for their sakes, Deut. 3.26. 2. the offspring of those which were dead, might so complaine, because if their fathers had not come out of Egypt, they had remained there still. 3. The same name may be given unto divers places: and yet herein there was a difference, for the place in Rephidim, was called both Massah and Meribah, tentation, and contention: the other Meribah onelyonly.
2. Wherefore the sounder opinion is, that these two stories were divers, and that Moses smote the rocke two sundrie times, which may appeare to be so by these reasons: 1. The place was divers: this striking of the rocke was done in Rephidim, which was the 11. station, Numb. 33.14. but the other was in the desert of Sin, the 33. station, Numb. 33.36. 2. The time was divers: this miracle was done in the first yeare after their departure out of Egypt: the other in the 40. yeare: for in the very next station Aaron died in the 5. monethmonth of the 40. yeare, Numb. 33.38. 3. In the other storie Moses was somewhat doubtfull, and therein displeased God, and was reproved: but here he is found firme and faithfull. 4. Here he onelyonly taketh the Elders with him, but there the Lord biddeth him to gather together the whole congregation. 5. This miracle was wrought by the rod, wherewith Moses had wrought wonders in Egypt: the other with Aarons rod that budded, and was laid up before the Lord, Numb. 27. for Moses is said to have taken it from before the Lord, Numb. 20.9. Iun. By these reasons, the stories appeare to be divers. Simler. Osiander.
QUEST. IX. Of the mount Choreb.
Vers. 6. I Will stand before thee upon the rocke in Hereb. 1. Some take Horeb or Choreb to be the top of the mount Sinai: but that cannot be, for they were not yet come unto mount Sinai, much lesse unto the top of the mount. 2. Some thinke that Choreb and Sinai were all one, but this was another place, yet called by the same name. Lyran. Tostat. But that this was the same Choreb, which was called the mount of God, chap. 3.1. appeareth in the next chap. vers. 5. where it is said, they camped by the mount of God. 3. Some other thinke that Sinai was the name of the whole plaine or desert, wherein there were many hils and mountains, whereof Choreb was one. Oleaster. in 3. cap. Exod. But this opinion is controuled, chap. 19.11. where the very hill it selfe is called mount Sinai. 4. Therefore the more probable opinion is, that all that hillie tract or circuite was called Choreb of the drines of the ground, where Sinai was situate. Iun. Or that hillie tract might beare the name of Choreb on the one side toward the West, and the name Sinai toward the East. Simler.
QUEST. X. Whether the water out of the rock did still follow the Israelites.
Vers. 6. THou shalt smite the rocke, and water shall come out of it. The Apostle saith, that the rocke followed them, 1 Cor. 10▪4. 1. Some thinke that this is spoken of Christ the spirituall rocke, that did still accompanie them: but the Apostle meaneth that rocke whereof they dranke, which he called spirituall, because it signified Christ. 2. Some will have the water of this rocke still to follow the Israelites, to serve thrir necessarie use, as Tertullian calleth it Aquam comitem, the water, that did accompany them: but this cannot be admitted: for afterward Moses smote a rocke in another place, Numb. 20. and in another place they digged a well for water, Numb. 21.17. which needed not to have beene done, if the water still followed them. 3. Neither yet is it like, that this water did onelyonly satisfie their present necessity, in that place. Osiander. For it came forth abundantly▪ and so ran along: and if in that place onelyonly, it had refreshed them, that whole circuite being barren and drie, they should oft soone againe have beene in distresse for want of water. 4. Therefore I condescend to their opinion, that thinke this was not Vnim di…i beneficium, a benefit for one day, or place, but that they had use of this water afterward in their journeye. B…za. 5. But whether this river or streame runneth still to this day, and watereth all that valley, which before was drie, as Tostatus thinketh, quast. 3. I leave as doubtfull, thinking rather, that it ceased, as the Manna did, being appointed onelyonly for a supplie of their present necessity.
QUEST. XI. What nation the Amalekites were, and how they set upon Israel.
Vers. 8. THen came Amalek. 1. The singular number is here put for the plurall, Amalek for the Amalekites: for one man could not bid battell to a whole host. Tostat. 2. Amalek the father of this nation, was the sonne of Eliphaz the sonne of Esau by his concubine Timna, Gen. 36.12. Mention is made of the countrie of the Amalekites in Abrahams time, Gen. 14.7. but that is by a prolepsis, the countrie is called by that name which it had when Moses writ that storie, not when these things were done. Simler. 3. Some take these Amalekites to bee the same with the Ismaelites, and Saracens. Gloss. ordin…r. They rather belonged to the Idumeans, or Edomites, but dwelled apart from them, in a part of Arabia by themselves. Tostat. They inhabited the region Gobolitis, and the citie Para, Ioseph. lib. 3. cap. 2. They are thought to be the same with the Arabians called Autai. Zeigler. 4. The manner how Amalek set upon Israel, is declared, Deut. 25.18. how they set upon the hinmost of them, the tayle of the armie, where followed the women and children, when they were faint and weary; whereas it had beene their part, rather to have met them with bread and water: Like as Shemei cast stones at David, and railed upon him, being already afflicted and pursued of his wicked sonne: and as the Jewes insulted over Christ hanging in torment upon the crosse, and gave him vineger and gall to drinke. Marbach. 5. These Amalekites were the first of all nations that set upon Israel, when they came out of Egypt. And therefore Balaam thus prophesieth of them: Amalek the first of the nations, his latter and shall be destruction, Numb. 24.20. As they were the first that assaulted Israel, so their destruction should not be behind. Ferus. 6. Twice did the Amalekites encounter with Israel, once by stealth, striking the hinmost of them, and this was in Rephidim: another time they fell upon them being joyned with the Cananites, while Israel abode in Cadesh barneah, Numb. 14. Tostat. 7. This Amalek is not unfitly by some, made a representation and lively image of Satan, who lieth in the way, to hinder all true Israelites in their way to the heavenly Canaan. Gloss. interlin.
QUEST. XII. The reasons which moved the Amalekites to set upon the Israelites.
THe causes why Amalek did thus lie in waite for Israel, were these: 1. Some thinke they did it. Vt paterna abdicationis ult…res essent, to revenge their father Esaus quarrell for the losse of the birthright. Calvin. But this was no wrong offered to Esau, seeing he sold his birthright, and so willingly left it: and this revenge rather belonged to the Edomites (if there had beene any wrong done) which were the right offspring of Esau, whereas the Amalekites came by a concubine. Simler. 2. Some thinke that the Amalekites did it of envie, to hinder them from the possession of Canaan, their promised inheritance. Marbach. But it is not like, that they had any such perswasion, that ever they should conquer Canaan: but yet it is very like, that there remained some envie and hatred in them against the Israelites, as there was in Esau toward Iacob. 4. Therefore the Amalekites might feare their owne countrie, lest the Israelites should set upon them, and therefore combined themselves with other nations against them, to prevent all danger, Ioseph. 5. As also, they not onelyonly enterprised this of a malicious, but of a covetous mind also: as it is the manner of the Arabians, to rob and spoile those that goe by the way, thinking to enrich themselves by the prey, and spoile of the Israelites: these were the causes which moved the Amalekites. 6. But on Gods behalfe the reasons were these, that he might exercise his people with new crosses, lest through ease and idlenesse they might wax wanton. Pelarg. That they might have experience of the goodnesse of God, which still added benefits to benefits. Ferus. That they might by this meanes …e made more expert, and animated against their enemies, whom they should afterward encounter. Lyran. Tostat. And by this meanes, the Israelites also were furnished, and provided of armour and other necessaries, by the spoile of the Amalekites. Ferus, Lyranus, Marbach.
QUEST. XIII. Why Moses goeth not himselfe to battell, but appointeth Ioshua.
Vers. 9. ANd Moses said to Ioshua. 1. Moses goeth not himselfe to battell, propter senium, because of his age, he was now 80. yeare old. Ferus. 2. And Quia novit officium suum spirituale magis esse, quàm mundanum, &c. He knew that his office was spirituall, rather than worldly. Marbach. 3. Hee therefore appointeth Ioshua in his place, whose courage and faithfulnesse hee had experience of. Tostat. As also, because he was to bring the people into the land of Canaan, and to fight the Lords battels, it was fit that the people should be used and acquainted with his government and command. Simler. 5. As also Moses stayeth behind, that he might attend unto prayer, and use spirituall meanes, whith he knew would more prevaile than all externall force. Simler. 6. Beside, this doth notably shadow forth the excellency and preeminence of the Gospell, before the law: for by this, that Ioshua, and not Moses, encountereth with Amalek, and prevaileth against him, was prefigured, Quod non lex nos ab hostibus liberaret, sed Iesus Christus, That not the law could deliver us from our enemies, but Iesus Christ. Ferus.
QUEST. XIV. Whether this Hur were the sonne of Caleb.
Vers. 10. MOses, Aaron and Hur, or Chur, went up. 1. The opinion of some is, that this Hur was the sonne of Caleb, and Miriam, Moses and Aarons sister, who, they say, was also called Ephrata, whom Caleb married after his wife Azuba, 1 Chron. 2.20. Contra. But this cannot be for divers reasons: 1. Miriam was elder than Moses by 13. or 14. yeares: being then a maid of discretion, when Moses was an infant, exposed in the river, who stood by to see what became of the child, and went and called Moses mother to be his nurse: Moses then being at this time 80. yeares old, Miriam could not be under 90. at the least, and then was Caleb but 40. when he was sent to search the land, Iosh. 14.7. therefore it is not like that these two were married together, especially considering that Caleb had another wife before. 2. Againe, this Hur was now a grave man, and fit for government: for to him and Aaron, Moses committed the affaires of the Common-wealth, when he went up into the mount, Exod. 24 14. how then could he be the sonne of Caleb, who was but 40. yeare old? 3. That Ephrath, which was Calebs second wife, gave that name unto Bethlehem, of whom it was called Bethlehem Ephrata: but Miriam dying in the wildernesse, never came into the land of Canaan, and therefore of her could no place bee named there: she was not then that Ephrath, that was Calebs wife. 4. Now whereas Hur is there said to be the sonne of this Ephrath, it might be another of that name: for in the Scriptures we finde, that divers have had the same name. Sic Lyran. Tostat.
2. Iosephus opinion then is more probable, that this Hur was rather the husband of Miriam Moses sister, and so he was allied unto Moses and Aaron. So Procopius.
QUEST. XV. Whether Moses lifted up his hands in prayer.
Vers. 11. ANd when Moses held up his hand. 1. Some thinke that Moses held up his hand by course: when the one hand was weary, then he held up the other with a staffe in manner of an ensigne, or banner: Iun. But I rather subscribe here to Oleaster, that hand is put in the singular, for hands: for it followeth afterward, vers. 12. that Aaron & Hur held up his hands on both sides, not by turnes, but at once. 2. Iunius also, with whom consenteth Piscator, thinketh, that Moses did not lift up his hand, as shewing the gesture of one that prayed, but he lift up the staffe with his hand, as a triumphant banner. But against this opinion Tostatus objecteth: 1. That had beene to no purpose, for Moses to hold up the staffe as a signe of victory to the host, because the backes of the Israelites were toward him, seeing the Amalekites from the South, set upon the hindermost part of the campe: and then they could not turne them to see the staffe, without giving advantage to their enemies. 2. There had beene no force in the lifting up the staffe to get the victory, therefore the efficacie was in Moses prayers: to the which end he lift up his hands: as the Apostle exhorteth men to lift up pure hands, 1 Tim. 2.8. 3. But both these opinions are better joyned in one, that both Moses prayed unto God, Et manuum elavatio symbolum fuit additum precibus, And the lifting up of his hands was a signe added to his prayers. Simler. And the Chalde Interpreter expresseth the same sense, that his hands were stretched out to prayer. Vatab. As also the holding up of the staffe betweene his hands, was a signe of the victory. Moses àux & belli quidam signifer foelicem eventum ipse spondebat baculi vexil…, interim prophetiae munere functus: Moses the Captaine of the warre, & as it were the ensigne bearer, did …ssure them of good successe by the banner of the staffe, not neglecting in the meane time his propheticall office. Pelarg. 4. And as for the former of Tostatus reasons, it cannot certainly be gathered, which way the host of Israel was pitched: it is no other like, but that Moses staffe, which he held up, was in the sight of the Israelites: and to that end he went up to the top of the hill:Pr…cop. in cap. …7. Exod. and to this purpose Procopius maketh this fit allusion: Populus si cernit manus legislatoris supinas, vincit, &c. If the people see the hands of the Lawgiuer aloft, they overcome: but if they see them hang downe they are overcome: so if one understand the law spiritually, he obtaineth victorie, but the contrarie falleth out, if one follow the literall sense. 5. But whereas some make this gesture of Moses, holding his hands aloft with the staffe betweene them, to be a representation of the signe of the crosse: I say with Simlerus. Non valde huic sententia innit…r, ut dubia, I doe not much rest upon this sentence, as doubtfull.
QUEST. XVI. How Moses hands were heavie.
Vers. 12. MOses hands were heavie. 1. The peoples sins did not presse downe Moses hands, as Lyranus, for then he should not have lift them up at all, which is Tostatus reason: 2. Neither were his hands feeble through age: for 40. yeare after this, when Moses was an 120. yeare old, Moses was of such a perfect constitution, that it is said, his naturall strength or vigor, was not abated, Deut. 34.7. 3. Neither yet is this to be imputed to Moses infirmitie of mind, as our Saviour saith, The spirit is readie, but the flesh is weake, as though Moses waxed cold in prayer. Ferus. 4. Nor yet doe I consent to them, that thinke Moses still continued his prayers, but that this remisnesse was onelyonly in his strength: Continuatus labor ab eo perferri non potuit, Continuall labour, in lifting up of his hands hee could not endure. And yet God would have the victorie to follow the lifting up, or falling of Moses hands, to testifie unto the people, that the victorie was onelyonly from God, to whom Moses did elevate his hands. Simler. For if Moses inward strength and zeale had continued all one, it is like the same effect would have followed 5. Wherefore, I thinke rather with Calvin: Iste defectus ex singulari zeli vehementia natus est: This defect in Moses proceeded not (of any tepiditie or coldnesse in Moses) but from the vehemencie of his zeale: for while he lift up his hands, Intentissime orabat, & magna animi contentione, He prayed vehemently, and with great earnestnesse of mind. Vatab. The remitting of his hands then shewed an inward abating of his zeale and fervencie, which may befall the most perfect men: for the gesture of them that pray, hath a reciprocall worke upon the affections, which first doe bring forth the humble gesture of the bodie, and by the same, they are againe kindled and inflamed: as Augustine hath this excellent saying, Gestu corporis, ut flexione gen…m, extensione manuum seipsum magis excitat homo ad orandum, Lib. de cura mortuorum c. 5.&c. By the gesture of the bodie, as the bowing of the knee, the stretching out of the hands, a man doth stirre himselfe up the rather to prayer: and these being visibly done, the invisible affection of the soule is increased: and by this meanes, Affectus cordis, qui ut ista fierent praecessit, quum facta sunt, crescit: The affection of the heart▪ which went before these were done, is increased, when they are done. So then, Moses hands became steadie afterwards being supported; and so, the constancie of the gesture of the bodie, did rebound upon the affection of the soule, which in like manner continued constant and fervent. 6. Rupertus mysticall application is not here to be rejected: Moses manus graves erant, …pert. lib. 3. ….Moses hands were heavie, because the law could bring nothing to perfection.
QUEST. XVII. Of the supporting and bearing up of Moses hands.
Vers. 12. ANd they tooke a stone, and put it under him, &c. 1. Moses was both wayes wearied, both in standing so long, and in holding up his hands all that while, therefore they provide both wayes for his infirmitie and weaknesse: they put under a stone for him to sit upon, and of each side held up his hands. Tostat. 2. As they supported and bare up his hands; so no doubt they joyned with him in their earnest prayers and desires unto God: Quum manus ejus attollerent, mentes etiam habebant ad Deum erectas. As they lift up his hands, so also they had their minds erected unto God. Calvin. 3. His hands are said to be steadie to the going downe of the sunne, not that then they began to be faint, but then the battell being ended, and the victorie obtained, there was no need for him any longer to hold up his hands. 4. Divers allegories are made of this place: as that Moses hands, that is, the precepts of the law are heavie, but that by Aaron, who signifieth Christ, and Hur, that is, the holy Ghost, they are made easie and light. Ferus. Some by Moses and Hur, understand the two Testaments: upon the which our prayer must relie. Some againe thus allegorize: Aarrn, they say, signifieth montanus, hillie, and Hur, fire, so two things support our prayer, high and heavenly meditation, and fervent charitie. Lyran. But Chur signifieth white, V… light or fire: and beside the false etymologie, these allegories are too curious, and somewhat farre fetcht. 5. But Rupertus mysticall application may be received: who by this stone understandeth the grace of the Gospell,Rupert. lib. 3. cap. 20. In quasederet Moses, id est, lex adimpleretur: whereon Moses sate, that is, the law was fulfilled. And this morall accommodation also is very fit: that by Aaron and Hur, all godly Ministers may learne, Quomodo se mutuò animare debeant, & incitare ad preces: How they ought to animate and stirre up one another unto prayer. Marbach.
QUEST. XVIII. What this Amalek was, and of whom descended.
Vers. 13. IOshua discomfited Amalek and his people. 1. Strabo hath this opinion, that this Amalek, the father of the Amalekites, should bee descended of Ismael. Lyranus and Tostatus would convince him of errour herein, because the young man, which came running to David and confessed that hee had killed Saul, said he was an Amalekite, and yet he is generally held to have beene the sonne of Doeg, that was an Edomite: But this were to prove a thing more certaine, by that which is uncertaine: for it is evident and certaine out of the Scripture, that Amalek the sonne of Eliphaz came of Esau, Gen. 36. and whether that young man were the sonne of Doeg, is uncertaine. 2. Where it is said, Amalek and his people: Tostatus doth much busie himselfe to shew, that this could not be Amalek the sonne of Eliphaz, for then he must have beene above 260. yeare old: for the time of the sojourning of Israel in Egypt, was 215. yeare, and when Iacob descended thither, he was an 130. yeare old, about whose 80. yeare Amalek might be borne: and so he resolveth that this was not that Amalek, but another of that name, descended of that race. Tostat. quast. 7. in Exod. But all this labour might have beene well spared, for by Amalek, not any one person, but the whole nation of the Amalekites is understood: as Israel is usually in Scripture taken for the Israelites: and his people were those, which ayded and assisted them. Vatab. Ioseph. lib. 3. antiq. Iud…. cap. 3.As Iosephus sheweth, how the King of Amalek sent unto other nations, and that they combined themselves together against Israel. 3. Thus we see how this victorie was atchieved: First and principally by God the Author, and cause thereof, then the meanes were of two sorts, partly spirituall by the earnest prayer of Moses, partly externall by Ioshuas sword. Simler. And here began the prophecie to take place, concerning Iacob and Esau, The elder shall serve the younger. Borrh.
QUEST. XIX. What booke this was wherein Moses is commanded to write this storie.
Vers. 14. WRite this for a remembrance in the booke. 1. Tostatus thinketh, that this was some speciall booke beside this present storie, and namely that, which is called the booke of Iashar, or the Righteous, which is mentioned, Iosh. 10. and that many things were written in that booke by way of prophecie, which booke was written by Moses, but is now lost, because when that Heretikes had corrupted this booke, the ancient Church neglected it, and had no care of it, lest in receiving the Verities in that booke, they should together have received their Falsities and Heresies. Tostat. quast. 7. in Exod. Contra. 1. That this booke of Iashar was written by Moses, it is not like: seeing mention is made thereof in Davids time, 2 Sam. 1.18. for if all those stories had beene prophetically set downe in that booke aforehand, what needed those severall historicall books of Scripture to have beene written afterward? 2. Neither had that beene a good reason, to reject that booke, because it had beene corrupted: for so some bookes of canonicall Scripture also, should have beene laid aside, which some Heretikes corrupt fingers have beene medling with. 3. This booke of Iashar therefore was none other than a Chronicle of the acts and gestes of the people of God, which booke is now lost, as divers other historicall books. Iun. 4. Tostatus addeth further, that this booke of Iashar was the same booke, which is called the booke of the battels of the Lord, Numb. 21.14. which was not that booke of Numbers: for there is a confirmation of those things, then presently done by a former book, which prophetically described those warres: But it is no good argument, thus to reason: the booke of the battels of the Lord is not the booke of Numbers, therefore it is that other booke of Iashar: some thinke it was the booke of Judges. Genevens. Some a booke now missing, the Scriptures now extant being sufficient. Osiander. The best answer is, that the word sepher, signifieth as well a rehearsall, as a booke, as it is taken, Matth. 1.1. The booke of the generation of Iesus Christ. The meaning then is, that when the battels of the Lord are rehearsed, these also shall be spoken of, which by Gods providence the Amorites made against Moab, preparing an inheritance for the children of Israel, who were forbidden to deale directly against Moab. Iun. Numb. 21. annot. 8. 5. Wherefore the booke, wherein Moses did make a memoriall of this thing▪ was no other than this present historie of Exodus, and other his historicall commentaries, which are likewise mentioned, chap. 34.17. Deut. 31.9.22. Iun. Calvin. Simler. This same charge is likewise registred by Moses, Deut. 25.17. Galas. 6. This the Lord would have committed to writing for these causes: 1. That a thankfull memorie should still be retained in time to come, of this great deliverance. 2. That the people of God should know the sentence denounced against Amalek, which should be executed in due time. Simler. 3. And that Saul, who was to performe this service, should with better courage and boldnesse, set upon that enterprise. Ferus.
QUEST. XX. Why Moses is commanded to rehearse it to Ioshua
Vers. 14. REhearse it, or as the Hebrew is, put in the cares of Ioshua. 1. Moses is bidden to intimate this to Ioshua, because he was to be his successor. Iun. 2. Some thinke, that this was the thing, which he should rehearse to Ioshua, how Moses by his prayer, and the lifting up of his hands, obtained the victorie, which Ioshua was not present to see. Pellican. But it followeth in the next words, what it was, namely the sentence of God, for the utter extirpation of Amalek. 3. That both it might be an incouragement to Ioshua against the rest of Gods enemies, seeing, that they, which made the first attempt, are thus judged of God. Simler. As also to be a caveat unto Ioshua, and the Israelites, that they should make no league or peace with this nation, which before the Lord stood accursed. Tostat. 4. In like manner, God will have it written in every faithfull mans heart, that he hath ordained the Devill and his Angels, and all our spirituall enemies, that wee should be at perpetuall defiance with them: Ferus, Rupert. 5. Neither was this charge given to Ioshua, that they should beare still in mind this injurie, which was offered them by the Amalekites: but that they should thinke of the judgements of God against them: it is one thing to remember private wrongs, another to beare in mind the judgements of God given in charge.
QUEST. XXI. Whether Amalek were wholly destroyed by Saul.
Vers. 14. I Will utterly put out the remembrance of Amalek, &c. Tostatus here affirmeth thus, Nomen Amalechitarum totaliter periit tempore Saulis, That the name of the Amalekites did wholly perish in the time of Saul, quast. 7. in Exod. But this appeareth to bee otherwise: for after that time, when Saul was sent against Amalek, 1 Sam. 15. (and after that, Tostatus saith, Non fuit populus Amalechitarum, &c. There was … more people of the Amalekites) wee find that the Amalekites burnt Zildag Davids Citie, 1 Sam. 30.2. Some therefore thinke, that the meaning is, that the Lord would overthrow and destroy, statum & dominium, the state, Kingdome and dominion of that nation. Pellican. But the words are more generall, hee would put out the remembrance, or memorie of Amalek. 3. The truth then is this, that God gave indeed a charge unto Saul, utterly to destroy Amalek: and if Saul had done his faithfull endevour at that time, there had not beene any left: But Saul being negligent to execute the Lords commandement, onelyonly the destroying those Amalekites, that were nearest, and made resistance, letting them alone which were farther off; Iun. 1 Sam. 15. Martyr. 1 Sam. 27.8. David afterward perfected what Saul had omitted, & did smite Amalek, 1 Sam. 27.8. & afterward he put to the sword the whole host of the Amalekites, letting none to escape, saving 400. which rode away upon camels, 1 Sam. 30.17. And after this, we find no great exploit done by that nation: but by little and little they were rooted out, according to the sentence of God here decreed against them.
QUEST. XXII. Of the building of the Altar, and the name thereof.
Vers. 15. ANd Moses built an Altar, and called it Iehovah nissi. 1. Moses by the example of the godly Patriarkes built an Altar, whereon to offer sacrifice unto God, and to shew his thankfulnesse for this great victorie. Simler. 2. There was yet no setled Priesthood ordained, but the right of sacrificing belonged unto the first borne, as mention is made afterward of certaine young men of the children of Israel, which were sent to offer sacrifice, chap. 24.8. Now Moses, though he were not the first borne (Aaron being elder than he) yet he was extraordinarily consecrated of God both Prince and Priest, to offer sacrifice, who consecrated Aaron afterward for the Priesthood. Tostat. 3. The name given unto this Altar, signifieth, Iehovah is my banner: which name some thinke was not given to the Altar, but is referred to the sacrifices there offered. Calvin. And so the Chalde interpreteth, that hee worshipped God upon that Altar. Tostatus saith, that the name of God is incommunicable, and cannot be given unto the creatures, but complexè with some other addition, as Gen. 22. Abraham calleth the mountaine, The Lord will be seene: but this observation is not alwayes true: for Iakob called the Altar which he set up in Sechem, The mightie God of Israel, without any other addition: where notwithstanding the word Altar must be supplied: The Altar of the mightie God of Israel. Iun. As we use commonly to say, We will goe to S. Andrewes, meaning the Church so called. Oleaster. So the word Altar is to be supplied here, The Altar of Iehovah my banner. Simler.
QUEST. XXIII. Of the meaning of these words, The hand is upon the throne of Iah.
Vers. 16. THe hand is on the throne of Iah. 1. Here the Latine translator readeth very corruptly, manus solius Domini, the hand, is of the Lord onelyonly, for, manus super solium Domini, the hand is on the throne of God: and the Interlineary glosse giveth this note upon it: Omnia opera nostra operatur in nobis, He worketh all our works in us, which is a true note, but upon a wrong text. 2. Iunius in his last edition, doth understand it of Amalek, reading thus, Because the hand of Amalek was against the throne of Iah, that is, against his people: But here, Amalek is thrust into the text: and Iunius himselfe hath reversed that interpretation, in his Analysis, inclining to their opinion, that take this to be the forme of an oath, which the Lord taketh for the assurance of this sentence against Amalek. 3. Some by the throne of God understand the heavens, and make this the meaning, that as the covenant with the heavens is sure, so this decree against Amalek. Ex Simler. 4. Others by the hand upon the throne, understand the power and majesty of God, which with an outstretched hand shall bee revenged of Amalek. Iunius in his first edition, Tostat. Lyran. Galas. 5. Some by throne interprete the Church of God, which is as Gods seate and resting place, which hee will defend against all the adversaries thereof. Ex Calvin. 6. But the fittest interpretation of all is this, that God as by the lifting up his hand to heaven, and laying it upon his throne, doth sweare that he will have continuall warre with Amalek: for as men use to lift up their hand, when they take an oath, as Abraham, Gen. 14.22. so the like phrase is used of God, as Deut. 32.40. I lift up mine hand to heaven, and say I live for ever, Iun. Analys. Borrh. Pellican. For divers formes are set forth in the Scripture of the Lords oath: sometime hee sweareth by himselfe, Gen. 22.16. sometime by his excellencie, Amos 8.7. sometime by his life, Ezech. 18.3. As I live, saith the Lord: and by lifting up his hand to heaven, Deut. 32.40. and by his throne, as in this place. Oleaster. 7. So by this oath, the Lord confirmeth his sentence against Amalek, that hee will have warre against him, from generation to generation, that is, continually, till hee have made an end of him, which was fulfilled partly under the Judges, and under the Kings, specially Saul and David: and under the Persian government, for Hamon who was subdued by Ester, was an Agagite, that is, an Amalekite of the posteritie of Agag. Simler. Iunius.
4. Places of Doctrine.
1. Doct. Christ is the rocke, whereout issueth the waters of life.
Vers. 6. THou shalt smite the rocke, and water shall runne out of it. This rocke is interpreted to be Christ, by the Apostle, 1 Cor. 10.4. The rocke was Christ: Christ is diversly said to bee a rocke: he is a most sure rocke, against the which the gates of hell shall not prevaile, Matth. 16.18. hee is a rocke of offence to the wicked and unbeleevers, Rom. 9.22. Behold, I lay in Sion a stumbling blocke, and a rocke to make men fall: hee is a rocke, upon the which the faithfull doe relie, 1 Pet. 2.6. Behold I put in Sion a chiefe corner stone, elect and precious, and he that beleeveth therein, shall not bee ashamed: hee is a rocke or stone of judgement, that upon whom it falleth, it grindeth them to powder, Matth. 21.44. This rocke giveth us water of life: First, his most precious bloud, which issued out of his side, whereby we are cleansed. Secondly, the Spirit of grace, which is the water of life, as it is interpreted, Ioh. 8.38. He that beleeveth in me, out of his bellie shall flow rivers of waters of life: this spake he of the Spirit, which they that beleeve in him should receive, &c. The people asked this water of Moses, but he could not give it them: they receive it out of the rocke. Ferus.
2. Doct. It is lawfull for Christians to defend themselves by warre.
Vers. 9. MOses said to Ioshua, chuse us out men and goe fight. Hence is proved the lawfulnesse of warre against the Anabaptists, which denie the use of armour and weapons unto Christians. Pelarg. It is lawfull for the people of God to defend themselves with weapons, against their enemies. Piscat. For Moses doth here nothing of himselfe, but by Gods direction.
3. Doct. Reverent outward gesture to be used in prayer.
Vers. 11. ANd when Moses lift up his hands, &c. A comely reverent gesture is to be used in prayer, to stir up the devotion of the minde: as Moses lift up his hands, Salomon bowed the knee: our blessed Saviour fell upon his face. Ferus.
5. Places of confutation.
1. Conf. Against the doctrine of merits.
Vers. 3. ANd the people murmured, &c. Upon these words Rupertus hath this good note:Lib. 3. in Exod. cap. 19. Non ergo ille populus glorietur, quod pro suis meritis magnificaverit cum Dominus, &c. Let not therefore that people baast, that God hath magnified them for their merits: Neither did the Lord looke upon the Gentiles, in making them his people, for any worthinesse in them, but for his owne merciemercy sake hath he called us to the knowledge of his truth, for otherwise, what we are in our selves, the Apostle sheweth in the Psalme: They have all gone out of the way, &c. there is none that doth good, no not one, Rom. 3.12.
2. Conf. That signes and ceremonies doe not actually conferre grace.
Vers. 6. BEhold I will stand there in the rocke before thee. Otherwise, if God had not concurred with that outward act and ceremonie, in smiting the rocke with the rod, and given force and efficacie unto it, Irrita fuisset & lusoria rupis percussio. The smiting of the rocke had beene in vaine and trifling. Calvin. We see then, that ceremonies have no efficacie or activitie of themselves: they cannot conferre and give grace, as the Romanists teach, but the Spirit and word of God concurring, giveth operation unto the externall signes: as here by Gods standing upon the rocke, not by Moses striking of the rocke, the waters gushed out: so wee are cleansed by the washing of water, as the Apostle saith, but yet through the Word, Ephes. 5.26.
3. Conf. That the wicked cannot eat or drinke the bodie and bloud of Christ in the Eucharist.
Vers. 6. THat the people may drinke. Osiander holding with the rest of the Lutherans, the carnall presence of Christ in the Eucharist, upon these words giveth this corrupt glosse: Sicut inter Israelitas multi erant impii, &c. As among the Israelites there were many wicked men, which did draw water out of the rocke, which notwithstanding entred not into the land of Canaan, but fell in the wildernesse, 1 Cor. 10. So among Christians, many doe drinke and eat the bodie and bloud of Christ, which for their unbeleefe shall not enter into life eternall. His position here with the rest of the Consubstantialists, is (therein agreeing with the Romanists) that the wicked and unbeleevers, doe eat and drinke the very bodie and bloud of Christ. Contra. 1. But first he should have proved out of this place, that there is a carnall and corporall presence of Christs body and bloud in the Eucharist, before the other assertion can have any place, that the wicked are partakers of it. But this text maketh directly against that carnall and grosse conceit: for as Christ saith of the bread, which hee brake to his disciples, This is my body, which is the chiefe text they have, whereupon to ground that fansie: so S. Paul saith, this rocke was Christ: like as then, neither the rocke was verily Christs body, nor the water thereout issuing his bloud, but onelyonly in signification, and representation: so the bread and wine are lively, demonstrative, and exhibiting signes of the body and bloud of Christ, to the faith of the receiver, and no otherwise. 2. The other position is directly opposite to the Scripture, Whosoever eateth my flesh, and drinketh my bloud, hath eternall life, Ioh. 6.54. Hee that eateth my flesh and drinketh my bloud, dwelleth in mee, and I in him, vers. 56. Hee that eateth mee, even hee shall live by me. But the wicked and unbeleevers, neither have eternall life, neither doe they dwell in Christ, or Christ in them, neither doe they live by Christ: which life is by faith, as the Apostle saith, I live by the faith in the Sonne of God, Galath. 2.20. therefore they cannot eat or drinke the body and bloud of Christ.
6. Places of Morall Observations.
1. Observ. That one affliction followeth another, as long as we are in this life.
Vers. 1. WHere was no water for the people to drinke. God doth divers wayes exercise his children, and trie their faith, as before with want of food, so now with penury of water and presently after with warre. Piscator. And thus it falleth out in the desert and wildernesse of this life, that one temptation followeth another, till we come to the celestiall Canaan, and so as the Scripture saith, We must through many afflictions enter into the Kingdome of heaven, Act. 14.22.
2. Observ. Ministers must not intermit their dutie, though it be evill accepted.
Vers. 4. ANd Moses cried to the Lord. Moses is not discouraged by the ingratitude and murmuring of the people, to forsake his calling: hee intermitteth not his dutie, nor ceaseth to pray for them: whereby the Ministers of Jesus Christ are taught, that notwithstanding the evill acceptance with the world of their painfull, and godly labours, they should persever and continue still in discharging their dutie. Marbach. As Samuel saith, God forbid that I should sinne against the Lord, and cease praying for you, … Sam. 12.23.
3. Observ. We must still goe forward and hold out to the end.
Vers. 1. THey departed by their journey. As the Israelites stayed not in one place, but still went forward, approaching still nearer to the promised land: so we must still goe forward in the pilgrimage of this life; and hold out to the end of our journey, till we have attained to our celestiall inheritance, as the Apostle saith, Let us studie to enter into that rest, lest any man fall away after the same example of disobedience, Heb. 4.11. Ferus.
4. Observ. Prayer is not effectuall, unlesse it be fervent.
Vers. 11. WHen he let his hands downe, Amalek prevailed. While Moses prayer was fervent, it was effectuall: but when his zeale abated, which is signified by the letting downe of his hands, he failed of the effect: which teacheth us, that so long as we lift up hearts and hands unto God by a lively faith, we overcome our spirituall enemies, but when our zeale waxeth cold, and our faith faint, they are superiour. Piscator. Therefore the Apostle having said, The prayer of a righteous man availeth much, addeth, if it be fervent, Iames 5.16.
5. Observ. The punishment of the wicked though it be deferred, will most certainly come.
Vers. 14. I Will utterly put out the remembrance of Amalek. This was not presently accomplished: but the judgements of God were suspended above 400. yeares, untill the reigne of Saul: which sheweth that the judgements of God, though they bee deferred a long time, yet in the end will most certainly come. Marbach. As the Apostle saith, Whose judgement long agone is not farre off, and their damnation sleepeth not, 2. Pet. 23.