Commentary on Genesis and Exodus, Book 2 · Chapter 1
CHAP. I.
THis chapter sheweth the occasion which moved the Lord (for the cause thereof was in himselfe) to procure the deliverance of his people. This occasion is of two sorts:
First, the wonderfull increase of the people, where is mention made both of their names and number comming downe to Egypt, vers. 1. to vers. 7. then of their increasing in Egypt, vers. 7.
Secondly: The other occasion is the affliction of the Israelites, which followed upon this their increasing and multiplying: where is set downe their consultation with the threefold end thereof, vers. 10. Then the execution: where foure severall afflictions of the Israelites are described: 1. Their hard usage under the taskmasters, vers. 11. 2. Their miserable bondage being at the command in generall of the Egyptians not only for publike but private workes, vers. 14. 3. The male children are commanded to be slaine: where first the charge is given by Pharaoh to the Midwives, vers. 15.16. Then the execution followeth contrarie to the Kings expectation: where three things are declared; the reason which induced the Midwives not to obey the Kings cruell edict, v. 17. their defence unto the King, vers. 18.19. the reward of the Midwives, vers. 20. 4. Then followeth the generall edict for the destroying of all the men children, vers. 22.
2. The divers readings.
A.P.B.G. cum caeter. T.5. But Ioseph was in Egypt. A.P.V.B.G. cum caeter. with Ioseph, which was in Egypt. T. here, which is added: the meaning is, that Joseph, though he were in Egypt, must be added to that number to make up 70.
10. That they joyne themselves unto our enemies, or fight against us. T. better than, and fight against us. B.G. cum caet. for their feare is threefold, lest they should run to their enemies, rebell, or escape out of their service.
T.S·11. They built for Pharao cities of munition. T.S. rather, than cities of treasure. A.P.C.B.G. or cities of tabernacles, L. or cities of store. V. the word mischenoth is taken for munition. 1. King. 9.19.
G.A.P.14. With all manner of bondage, which they exacted of them by cruelty. G.A.P.L. or according. S. better than beside all service which, &c. T. for the preposition eeth signifieth, with: or to put it in the nominative: their bondage wherein they served them was most cruell. V.B. the word bepharech, signifieth not cruell, but by or with cruelty.
T.16. When yee looke into the stooles. T. that is, whereon the women sate in their travell: to see of what sex the infant was: better than, see them on their stooles. G. them is added: or, see them in their birth time. V.S. B. looke in the stooles. A. P.H. that is, into them: the word abenim signifieth the stooles of women in travell, so called of banim children. T.P.
3. The explanation of doubtfull questions.
QUEST. I. Why the twelve Patriarkes are so often rehearsed.
Vers. 1. THese are the names of the children of Israel. The names of the twelve Patriarkes are so often rehearsed in Scripture: 1. because of them came the twelve tribes, the Priestly also and the Kingly order sprang from thence. 2. And this mysticall number of twelve is used in Scripture, to describe the spirituall state of the Church under Christ: as twelve thousand are chosen out of every tribe, Apoc. 7. and the new Jerusalem is set forth by the twelve gates, and twelve foundations, Apoc. 21. Simler. 3. And to shew the truth and constancie of Gods promises, in increasing the seed of Iacob, of twelve fathers into so many thousands. Pellican. 4. And beside the dignitie and prerogative of the children of God herein appeareth, who are chiefely remembred in Scripture where mention is made of the wicked, it is by the way and as it were by accident, and in a manner besides the proper intention of the Scripture. Ferus.
QUEST. II. Why Iacobs sonnes are not alwayes rehearsed in the same order.
Vers. 3. ISsachar, Zebulon and Benjamin: the Patriarkes are seldome rehearsed in the same order: for Gen. 46. first Leahs children, then her maide Zilpaehs: then Rachels sonnes, and lastly Bilhah her maides are numbred: but here Benjamin Rachels sonne is set before the sonnes of the handmaides: the like order is kept Genes. 35. So Reuben is here named first, but in the order of the campe Iudah hath the first place, Num. 2. and when the spies are sent out Numb. 13. another order is observed. Simler. The reasons hereof may be these: 1. because in the old Testament for the most part the order of nature, not of grace is followed: for though Reuben were the eldest in birth, yet Iudah had the regall preeminence. Bor. 2. This is done, that we should not be curious observers of numbers, or mens nativities. Pellican. 3. The Patriarkes had now all received their fathers blessing, and were incorporate into one holy people: to shew therefore their equalitie, and that there was no difference of the tribes before God, sometimes one is named first, sometime another. Ferus. 4. But here, and Gen. 35. all the children of Iacobs wives, as sonnes of free women are rehearsed before the sonnes of the maide servants. Iun. Vatab.
QUEST. III. How they are said to be seventie soules, that went downe with Iacob into Egypt.
Vers. 5. SO all the soules that came of Iacobs loynes were seventie: 1. They were beside Iacob 66. with Iacob 67. with Ioseph & his two sonnes 70. so then in this number Iacbos wives are not reckoned, but onelyonly those which came out of his loynes: but Ioseph must be included, and therefore it is added: but Ioseph was in Egypt. Iunius readeth, cum Iosepho, with Ioseph, in the same sense. 2. Whereas the Septuagint read 75. whom S. Luke followeth in Stephens storie, Act. 7. because it was not safe to depart in a matter of number from the received translation; Iunius thinketh, that in that number all are comprehended beside Iacob, that are rehearsed in that catalogue, as Iacobs two wives, Er and Onan, which all make 75. But why should Iacob be left out in the number of 75. and included in the number of 70. and to what purpose should Er and Onan be comprehended in that summe, seeing they were dead before and went not downe into Egypt? But seeing the Septuag. Gen. 46. doe rehearse five nephewes of Ioseph, Machir, and Gilead his sonne of Manasses, Sutalam, and Edem his sonne, and Taam of Ephraim, it is more like, that S. Luke, for the reason before alleaged, therein followeth the Septuagint: Aretius. See more of this upon that question, Gen. 46.
QUEST. IV. Of the wonderfull multiplying of the Israelites in Egypt.
7. ANd the children of Israel fructified, &c. 1. The people increased exceedingly: which is here expressed by foure words of like significations: p…ru, they fructified: ijsrezu, they brought forth in abundance, as the fish: ijrbu, they were multiplied, and jagghatzuus, they waxed strong. Simler. 2. and so accordingly they multiplied that of 70. persons, there came 700000. of every one tenne thousand Pellican. Yea, whereas above sixe hundred thousand of men able to goe to warre from twentie yeeres old and upward were numbred, that came out of Egypt▪ Numb. 1.46. out of which number were excepted all the males under twentie, and all the old men, beside the women, which were not so few as the men, seeing it was not unusuall in those dayes for one man to have divers wives: it may be supposed, and is so judged by some, that the whole number could not bee lesse than thirtie hundred thousand. Perer. 3.
QUEST. V. In what time the Israelites so exceedingly increased.
FUrther, this multiplying of the Israelites, to take the longest time from the first going downe of Iacob, to the returne of the Israelites thence, was in the space of 215. yeeres. Some thinke that the greatest increase was the first hundred yeere, after that generation was dead, vers. 6. which is usually taken in Scripture for the space of an hundred yeeres. Simler. But there by that generation are understood onelyonly the men of that age. Vatab. Augustine taketh all the time after the death of Ioseph, which Perer. counteth an 145. yeeres. But the chiefe time of this increase was after Iosephs death, before the time of their servitude: how they increased also in the time of their bondage is declared afterward vers. 12. Neither need this seeme strange, that in the space of 215. yeeres the Israelites did so wonderfully increase, seeing that forren authors doe write, that Ninus, who began to reigne 250. yeeres after the floud, did lead in his armie against the Bactrianes 700. thousand footmen, and two hundred thousand horsemen: Diod. Sicul. lib. 3. cap. 2. ex Ctesia. Perer.
QUEST. VI. By what meanes the Israelites increased.
Lib. 1…. de Ci…. …ita…. Deic. 7.HOw this wonderfull increase should be wrought: 1. we neither need to thinke with Augustine ▪ that it was miraculous. 2. nor with the Hebrewes to imagine, that every one of them brought forth two or three at a birth. Pellican. For although it be often seene, that women may have many at a birth: as Aristotle maketh mention of one that had twentie at foure times,Lib. 7. de histor. …. cap. 4. five at every birth, and that it is usuall in Egypt for the women to have two and three, and sometimes five at a birth: Trogus reporteth that in Egypt they bring forth sometimes seven at once. Bor. yet this is not usually nor often seene. 3. Therefore, supposing, as is most like, that all the Hebrew women were very fruitfull, that they bore betimes, and were child-bearing long, being not cut off by untimely death or sicknesse: it seemeth not unpossible that such a number by ordinarie meanes, in the circuite of 215. yeeres might be multiplied: for seventie persons in thirtie yeeres, if they beget every one but one in a yeere, will have 2100. Cut off the odde hundred, and admit that the third part onelyonly of the other number was apt for generation, that is sixe hundred, which make 300. couples or mariages, those will beget in thirtie yeeres more, which is the 60. yeere from their comming into Egypt, nine thousand: the third part hereof three thousand, maketh fifteene hundred couples: which having but every yeere one, will beget the next thirtie yeeres, which makes 90. in all, 45000. hereof the third part 15000. will make 7400. couples, leaving the odde hundred: which will beget by the 12. yeere, 222000. the third part whereof 74000. maketh 37000. couples, and will beget by the 150. yeere 1110000 the third part hereof 370000. maketh 185000. mariages, which will beget the next thirtie yeeres, by the 180. yeere, 5550000. whereof the third part 185000. which maketh beside the five odde thousand, 920000. mariages, which will beget by the 210. yeere, 27600000. that is, 27. thousand, sixe hundred thousand: Simler. Though herein no miracle be admitted, yet could it not be done without the exceeding blessing of God, especially, that notwithstanding their cruell bondage, and sore labour, yet they multiplied without number. Perer.
Somewhat about this time, the children of Ephraim being increased went against the men of Gath to take away their cattell, but presuming before the time they were slaine, and Ephraim mourned for them, 1 Chron. 7.21. Osiander.
QUEST. VII. Who this new King was that knew not Ioseph.
Vers. 8. THere arose a new King in Egypt. 1. This new King was neither an Assyrian borne, as Cajetano conjectureth upon these words of Isay chap. 52.4. My people went downe into Egypt to sojourne there, and Asshur oppressed them without cause; but the Prophet in this place toucheth both the oppressions of the Israelites in Egypt, and under Asshur: neither in the Egyptian Chronicles was there any Assyrian King either before Moses, or for a thousand yeeres after, till the reigne of Cambises the Persian. 2. Neither could this King be Mephres, in whose ninth yeere Ioseph should die, and the bondage of Israel begin: as Vincentius. For seeing all the Patriarkes were dead before their affliction began, of which number Levi, elder than Ioseph by foure yeeres, lived 137. yeeres, Exod. 6. and so survived Ioseph (who died at 110. yeeres) 23. yeeres: then could not Mephres be this King, that began to reigne before Ioseph died. 3. Neither was this King Ramesses, as some thinke, because one of the cities which the Israelites built was called by that name: for Ramesses was King of Egypt in the time of the Trojane warre: Plin. lib. 36. cap. 8. which was three hundred yeeres after the death of Moses: if he reigned in Egypt in the time of Deborah, as thinketh Eusebius, he was 140. yeeres after Moses, 4. But it is more probable that this King was Amemphis, in whose 18. yeere Eusebius thinketh Moses was borne: so also Hierome in Chronicis, some call him Memnon, the speaking stone, whose image did use to speake at the Sunnes rise, and so continued untill Christ: Perer. Simler.
QUEST. VIII. Why this Pharaoh is called a new King.
HE is called a new King, because he came of another family: Ioseph ▪ or for that he brought in a new kind of government, altering and changing the lawes, as the Chalde Paraphrast: and ruling after his owne pleasure: Simler. He knew not Ioseph, either being borne after his time, or having forgotten his benefits, as Darius had Mardoches faithfulnesse, Esther 6. Iunius. Wherein his great ingratitude appeared: for two great benefits Ioseph had procured; one in generall, in saving the whole land in the time of the famine; the other to the Crowne, in annexing to it the fift part of the revenewes of Egypt: Perer. As also herein Iosephs modestie appeared, that did not in his long time of honour, which continued 80. yeeres, raise up an honourable and wealthie state to his posteritie, seeing his house was so soone obscured: but, as is most like, he and his sonnes joyned themselves unto their brethren, not hunting after the wealth of Egypt, where they knew they were but strangers: Simlerus.
QUEST. IX. The causes of the affliction of the Israelites.
Vers. 10. COme let us worke wisely with them, &c. 1. There were three causes why the Egyptians consulted to oppresse the Israelites: first they envied their happinesse and prosperitie, for God every way blessed them: then they hated them for their religion, in which regard the Hebrewes were an abomination to the Egyptians, for they sacrificed those beasts which the Egyptians worshipped: see Gen. 46.34. and Exod. 8.26. Thirdly they were afraid of them, lest they should joyne with their enemies, and rebell against them: Perer. 2. And three things they feared, lest they might take part with their enemies, or rebell by their owne strength, or make an escape out of the land: Iun. They feared all these joyntly, and every one in particular, therefore it is better read disjunctively:How Pharaoh is said to deal… wisely, that is, subtilly with Israel. see before in the divers readings. 3. They worke wisely, or cunningly, c…ftily (for so the word Chacham is taken both in the good & bad part) not as the Hebrewes imagine, because they would not destroy them with the sword or fire, lest God might be revenged of them in the same kind, but devised by the water to destroy them, whereby the Lord promised never to destroy the world againe: but their craft is seene in attempting divers wayes to keepe them under, that if they prevailed not by one meanes, they might by another: and in respect of themselves they worke wisely, providing both for their owne securitie, and for their profit in the service of the Israelites: Simler. Likewise they opprest them cunningly, that they might not be accused of open and manifest tyrannie: Osiander. 4. Iosephus alleageth another cause of this affliction: that about that time one of the Egyptian Priests foretold unto the King of one that should be borne, who, when hee once came to yeeres, should worke much harme to the Egyptians, and greatly exalt the people of Israel: lib. 2. antiquit. cap. 5. But this being his conjecture, no such thing here insinuated by Moses, may be more safely rejected, than credited.
QUEST. X. Of the hard affliction of the Israelites.
12. THerefore they did set taskmasters over them, &c. 1. Divers wayes were the Israelites most grievously oppressed in Egypt. 1. Philo writeth, that they were caused to carrie burthens above their strength, that they were forced to worke night and day: that the same were constrained to be both workmen, and servers: they were employed in making brick, digging, and building: insomuch, that many of them died under their burthens, and were not suffered to be buried: and beside, the most cruell men were set to be their taskmasters: Phil. lib. 1. de vita Mosis 2. Iosephus addeth further: that the Israelites made ditches and trenches to convey the river: and built the great Pyramides of bricke, yea they carried the filth and dust out of the citie: lib. 2. antiquit. cap. 5. 3. Eusebius out of Eupolimus writeth, that to make the Hebrewes more odious, they were commanded to go otherwise apparelled than the Egyptians. 4. But we need not seeke further than in the Scriptures: as the businesse of their worke is set forth, vers. 14. they wrought in clay and bricke, and in all manner of rurall workes, Exod. 5. they were compelled to seeke straw themselves to make their bricke with, and yet nothing was diminished of their daily taske: & if they failed their officers were beaten. And therefore in respect of their hard servitude, the Lord saith, he brake the bands of their yoke, Levit. 26.13. and tooke them out of the iron fornace, Deut. 4.20. 5. Thus the Egyptians three wayes kept them under, they exacted of them tribute to empoverish their wealth: Bor. they laid burthens upon them, to weaken their bodies, and by this meanes they thought to hinder their generation and increase: Simler.
QUEST. XI. Of the cities Pithom and Rameses, which the Israelites built for Pharaoh.
Vers. 11. ANd they built the cities of munition Pithom and Ruhumses: 1. The word is Mischenoth, which signifieth not Tabernacles, as the Latine translation readeth, being deceived as is like by the similitude of this word and succoth, which signifieth Tabernacles: most reade the cities of treasures: as sochen is taken for a treasurer, Isa. 22.15. the Hebrewes take them to bee granaries, where the Egyptians laid up their store of corne, which was the riches and treasure of Egypt: & so Vatablus readeth repositoria; storehouses. Lyranus thinketh they were called cities of treasures, because they were so sure, that they might serve for the keeping of treasure. Oleaster deriveth the word of suchan to enclose or shut up, as it is taken, Psal. 139.3. Thou hast shut up all my wayes: and so mischenoth should signifie places made to keepe or shut up any thing: and in this sense, they may be taken cities of defence inclosed with walles: Pererius. And so it is most likely that these were cities of munition, as the Septuagint read, and as the word is taken, 1 King. 9.19. sic Iun. 2. Pithom some thinke to bee the towne Butis or Buto at one of the mouths or dores of Nilus, famous for the Oracle of Latona: but it is rather the towne Patraion in the borders of Egypt toward Arabia Petraea, whither reached the great ditch made from Nilus to the red Sea, supposed to be the worke of the Israelites, which Herodotus falsely ascribeth to Pharaoh Necho: Iun. 3. The other citie Rahamses, Tostatus thinketh to be the same with that in the land of Gosen, mentioned Gen. 47.11. by anticipation: not bearing then that name but so called when Moses wrote that booke. Hierome thinketh that it is there the name of a Province,Hierom. lib. de loc… Hebr…i… ▪ here of the chiefe citie of the Province: Perer. which is most like, because the Israelites tooke their journey from Rameses: but from one citie, being so many, they could not goe: it seemeth by the Hebrew points to be a divers place from the other: for that is called Rahmeses, this Rahamses, and so thinketh Iunius. 4. The Septuagint beside these two cities, make mention also in this place of On, which is Heliopolis: but this citie was not now built by the Israelites, as Hierome well observeth, seeing long before in the storie of Ioseph, P…tipherah is said to be the Prince of On, and the Septuag. Gen. 41. doe make it to be Heliopolis.
QUEST. XII. How many yeeres the affliction of the Israelites is supposed to have continued.
NOw concerning the continuance of the servitude of the Israelites: 1. It was neither so long, as Iosephus thinketh, foure hundred yeeres: for seeing the whole time of their being in Egypt could not be above foure hundred and thirtie yeeres, Exod. 12.40. and Ioseph lived seventie yeeres after Iacobs comming into Egypt, it would follow, that this affliction began fourtie yeeres before Iosephs death: and beside, Iosephus is herein contrarie to himselfe, who in the same booke, lib. 2. antiquit. maketh the whole time of the Israelites abode in Egypt but two hundred and fifteene yeeres. 2. Neither yet was the time so long as Eusebius conjectureth, 144. yeeres from the death of Ioseph: for not onelyonly Ioseph, but the rest of that generation were dead before their oppression began, of the which number was Levi, who lived 23. yeeres after Ioseph: for he was foure yeeres elder than he, and lived 137. yeeres, and Ioseph died at 110. yeeres. 3. Neither is the conjecture of the Hebrewes certaine, that the affliction tooke beginning at the death of Levi, from whence to the going out of the Israelites were 122. yeeres, or thereabout: for not onelyonly Levi, but all of that generation were dead, whereof some came very young into Egypt, as Phares, not then above a yeere old, who is like to have survived Levi long: ex Perer. 4. Nor yet did their servitude continue an hundred & fifteene yeeres, beginning after one hundred yeere of their being in Egypt, which was a full generation: Simler. for Phares was of that generation, who is likely to have exceeded an hundred yeeres. 5. Wherefore seeing all that generation was first dead, of the which Phares was one, who being a yeere old at Iacobs comming into Egypt, may be supposed to live according to the rate of the yeeres of mans life then, which was about 130. (as Levi lived 137. Kohath 133. Aaram 137. Exod. 6.16, 20.) then it will follow, Phares age of 130. being subduced from 215. the time of the Israelites being in Egypt, there will remaine about 86. or 87. yeeres of their affliction: when the Hebrewes supposed Miriam Moses sister to have beene borne, so called of the bitter affliction which was all her time, ex Perer.
QUEST. XIII. The reasons why the Lord suffered his poeple to be afflicted in Egypt.
WHy the Lord suffered his owne people to be thus hardly entreated: 1. It was not chiefly or onelyonly for their Idolatry, which they learned and practised in Egypt, as Thostatus thinketh. Quest. 7. in Exod. For though it is like that they learned some corruption that way of the Egyptians: as the Prophet sheweth that the breasts of their virginitie were pressed, and they committed fornication in their youth in Egypt, Esa▪ 23.2. & it appeareth by their setting up of the golden calfe, which was a resemblance of the Egyptians god Apis: yet it is not like that they practised Idolatrie while Ioseph lived, nor generally were corrupted, for then the Egyptians in all likelihood would not have so hated them, if they had beene conformable unto them in their Idolatrous worship. 2. Other reasons therefore may be better yeelded, why the Lord suffered his people to be thus tried. 1. That the Israelites should hate the impure manners and superstitions of Egypt. 2. That by this meanes they might be stirred up to pray to God for their deliverance, and to long for the land of Canaan. 3. That God might take just occasion to shew his judgements upon Egypt. 4. That the Israelites also might be occasioned hereby more justly to shake off the Egyptians cruell yoke. 5. That Gods goodnesse and power might be seene, in supporting his people, and increasing them even in the middest of their affliction. 6. That the Israelites remembring their cruell bondage in Egypt, should have no mind to goe thither againe. For seeing this notwithstanding, if some rebellious of them attempted to make them a Captaine, and to returne into Egypt, Numb. 14. what would they have done, if they had lived in all fulnesse and pleasure there? Perer.
QUEST. XIV. Whether the Mid-wives were Egyptians, or Hebrew women.
15 MOreover the King of Egypt commanded the Mid-wives of the Hebrew women. 1. Those Mid-wives were not Egyptian women, as Iosephus thinketh, to whom Pererius subscribeth with others, as Aretiu… Simlerus, for they were such as usually ministred to the Hebrew women, as the text sheweth, before this time, and it is not to be thought, that the Israelitish women had no Midwives of their owne: besides their religion sheweth as much, because they served God, that they were Hebrew Mid-wives: and the derivation of their names, doth give conjecture thereof: Shiphrah is derived of Shaphar, to be bountifull, to adorne, and Puhah of Pahah, to crie out, a name fitting a Mid-wife, that is best acquainted with the crying of children: and whereas Iosephus giveth this reason, because the Hebrew women would have beene partiall for kindred, saith: it may seeme no more unlikely, that Pharaoh useth Hebrew women (whom he might thinke for the feare of their life would obey his commandement) then he did set Hebrew taske-masters over the rest of the Israelites, Exod. 5.15. who might have beene thought also no indifferent overseeers.August. libr. contr. menda…i…m c. 15.16. I therefore rather thinke with Augustine, that those Mid-wives were Hebrew women, than Egyptians: 2. Yet could they not be Iocabed Moses mother, and Miriam Moses sister, (as some Hebrewes) who was too young, not above seven yeere elder than Moses, to be imployed for a Mid-wife, Simler.
QUEST. XV. Why Pharaoh onelyonly giveth his cruell charge to two Mid-wives.
THese two Mid-wives are named. 1. Not, as Cajetan, because they attended onelyonly upon the nobler sort of the Hebrewes, whose children especially Pharaoh intended to cut off: for Pharaohs charge is generall to kill all the male children. 2. Nay, there were many more called, as Perer. but these named as the more famous. 3. But these were the chiefe, and had the charge and command over the rest, and from them they are to take their direction. Pellican, Vatablus: and whereas Cajetan denieth that there was any such presidencie or superiority among the Mid-wives, it appeareth to be otherwise, that among the Grecians, there were some, to whom the choise care of that businesse was committed: as Plutarch testifieth: and that publike schooles were kept for that service: Iun. in Analys. 4. Now it is easie to guesse, why the male children were commanded to be put to death, rather than the other: 1. Because they feared not any rebellion or insurrection by that sex. 2. They were fairer than the Egyptian women, and so they might keepe them for their lust. 3. They were industrious, in spinning and needle work, and for that cause might be kept for their service: Perer. 5. But herein Pharaoh sheweth himselfe more cruell than either Athaliah in putting to death the Kings children, or Herod in slaying the infants, or then Ast…ages, and A…lius, that would have destroyed Remus and Romulus: for these did not make a generall edict against the children of an whole nation, as Pharaoh doth, nor yet surprised infants newly borne. Borrh.
QUEST. XVI. Whether the Mid-wives made a lie and are therein to be justified.
Vers. 19. A And the Mid-wives answered Pharaoh, because the Hebrew women are not &c. The most doe hold, that the Midwives doe here make a fained excuse, by an officious lie. 1. And of them which thus thinke, most are of Augustines opinion, that the Mid-wives herein offended: because no lie being against the truth is just: yet God rewarded them not for their dissembling, but for their mercy:…ib contra mendacium. C…p. 10. remunerata est benignitas mentis, non iniquitas mentientis: the benignit…e of the mind, not the iniquitie of the lie was rewarded: so also Simler. Borrh. with others: and Augustine addeth this reason: that if many times the works of the flesh are pardoned, for the works of mercy that follow after; much more, merito misericordi… dimittuntur, qua propter misericordiam committuntur: for mercy sake those things are remitted, which because of mercy are committed. 2. Others thinke that the Mid-wives were hindred by their lie:Greg. lib. …. moral. and that which might have beene eternall, in terrenam est compensationem declinata, was because of the lie turned into an earthly recompense. Gregorie: But seeing the feare of God, hath not onelyonly the promise of this life, but of the next, and the Scripture testifieth of these Midwives that they feared God, it is spoken without warrant, that they were onelyonly temporally blessed. 3. Some doe justifie this act of the Mid-wives and seeme to make it meritorious, though not of an eternall, yet of a temporall reward. Thom. Aquin. But to this opinion may be opposed that saying of Aug. Non remunerata est in illis fallacia, sed benevolentia: Their fallacie was not rewarded in them, but their merciemercy. 4. Rupertus doth simply defend this dissimulation, and holdeth it to be no sinne: because it proceeded of charitie, and God rewarded it, and as well may Rahab be condemned, for making the like excuse, Iosh. 2. Cont But these reasons are very weake. 1. This excuse proceeded not of charitie, but from feare: and though it did, charitie must be alwayes joyned with veritie, otherwise it is inordinate. 2. Their mercy onelyonly was commended, and their infirmitie by Gods mercy pardoned. 3. Not Rahabs infirmitie, but her faith is commended, if her excuse were untrue. 4. But as Rahab may in that place be defended to have made a true excuse, speaking of some other men, that were departed from her, which came to her house: so here also the Mid-wives may say true, that the Hebrew women having secret notice from the Mid-wives, might be delivered in secret, before the Mid-wives came: Iun. And it is not unlike, but as they were chaster than the Egyptian women, so God might give them more strength and speedier deliverance. Pellican. Here it will be objected, that it is said the Mid-wives preserved the men children, because they feared God, vers. 17. and therefore it is like they were present. Simler. But this may be understood of the care that they had of the infants, by whose meanes they were preserved. Vatab. For otherwise it was not possible, that these two in their owne persons could be present at every womans travaile to save the children.
QUEST. XVII. How the Lord is said to make them houses.
Vers. 22. ANd because the Mid-wives feared God and he made them houses &c. There are two generall expositions of this place: Some doe interpret the word Lahem, them, of the Mid-wives: some of the people of Israel.
Of the first: 1. Some referre it to the Israelites that they provided for the Mid-wives, and kept them from Pharaoh: but that is not like, seeing the Israelites could not at this time defend themselves from Pharaohs rage. 2. Some understand it of Pharaoh, that he made strong houses for them, that all the Hebrew women should come to them to be delivered: but that had beene a thing impossible. 3. Some referre it to God that he made them houses: which is diversly expounded: the Hebrewes, supposing these Mid-wives to be Iochebed and Miriam, by houses understand the Kingdome and Priesthood, which was setled afterward in their of-spring, for Iochebed was the mother of Aaron, and Miriam they say maried to Cal…b: but this is uncertaine, Iosephus writeth, lib. 3. antiquit. that she was the wife of Hur: and it is before shewed, that Miriam for her age could be none of them. David Chimhi understandeth it of their preserving from the rage of Pharaoh: Tostatus of their incorporating and graffing into the nation and common-wealth of Israel, as Rahab was: but it is more like they were Hebrew women, as is before also touched, and needed no such ingraffing. Hierome understandeth it of spirituall houses in heaven,Hierom. in cap▪ 65. Isai. so also Rupertus: Augustine and Theodoret, of giving them riches: Pererius of increasing their families, for so is the phrase used. Sarah saith, when she gave Hagar to Abraham, I may be builded by her: Gen. 16. And this uncertaintie there is in the first exposition. 4. Therefore the second is rather to be preferred, to understand it of the people, that God made them houses, that is, families, and increased them: for these reasons: 1. Because in the Hebrew there is a masculine pronoune lahem: which although some thinke is sometime taken for the feminine, as Exod. 2.17. Piscator, and elsewhere: and Vatablus saith that mem, is sometime taken for nun, yet it is more properly taken in the native and originall use, where there is no necessitie otherwise to enforce it, Iun. 2. Because the house and famille is not builded by the woman, but by the man: Simler. 3. This better agreeth to the words going before, that the people multiplied, vers. 20. and the words following, if we read them thus, And so it was, because the Mid-wives feared God, and he made them house; That Pharaoh charged all his people, &c. Pharaoh seeing that God by the meanes and occasion of the Mid-wives, as the instruments, God as the author and chiefe cause increased the people, then he cast about another way, how to effect this cruell purpose, Iun. Simler.
QUEST. XVIII. Whether the Mid-wives onelyonly were temporally rewarded.
NOw what manner of reward it was, which the Lord here giveth, it may thus be briefly resolved: 1. Neither with Gregorie is it to be thought, that because of their dissimulation, they were onelyonly temporally rewarded: for the text saith they feared God: and the feare of God is not onelyonly in this life, but more rewarded in the life to come.Hier. in cap 65. Isai. Rup. lib. 1. Exod. cap. 7. 2. Hierome and Rupertus here understand the spirituall and everlasting houses in heaven: but the words before, v. 20. shew that hereby a temporall blessing is insinuated, the Mid-wives prospered, the people multiplied. 3. Therefore the last resolution is, that no doubt the charitie and merciemercy of these Mid-wives, and the feare of God in them was eternally rewarded: but the temporall blessing is here onelyonly expressed: both in respect of the times, because as Hierome saith: Aeterna vitae promissio est propria novi testamenti: Epist. ad.The promise of eternall life is peculiar to the new Testament: and in regard of carnall and weake men who are by temporall promises more easily allured: so the promises made to Abraham, whose saith and obedience were eternally crowned, were in shew temporall: as in the length of life, increase of his posteritie, victorie over his enemies: as appeareth Gen. 15. ex Perer.
4. Places of Doctrine.
1. Doct. That God is not the author of evill.
Vers. 12. THey were grieved, or fretted because of the children of Israel: But Psal. 105.25. it is said, he turned their heart to hate his people. The hatred and griefe which the Egyptians conceived against Israel, seemeth to be ascribed to God: yet farre be it from us to thinke that God is the author of the least sinne, much lesse of so great a sinne as to hate the people of God: for as God is not tempted with evill, so neither tempteth he any man, Iam. 1.13. This manner of phrase therefore in Scripture may receive five severall expositions,H…w the … is said to turne the hearts of the Egyptians to hatred. Theod. in Psalm. 105. which may all together be received: first God is said to turne their heart, not effective, but permissive, not by way of working, but permitting, or suffering, as Theodoret: because he gave way to their wicked will, corum que insidias …inimè prohibuerit, and hindered not their evill purpose. 2. God is said to doe it, as he hardened Pharaohs heart: subtrahendo gratiam, by withholding his grace, and leaving them to themselves. Cajetan. 3. God doth it as an universall cause, because in him we move, we live, and have our being, Act. 17. not as a particular agent: as Rupertus useth this comparison: Quemadmodum sol molle lutum convertit in durum: As the Sunne turneth the clay and mire from soft to hard: of which changing, the Sun is onelyonly the generall cause, the proper and next cause is the qualitie of the matter. 4. God turneth their heart into hatred occasionaliter, by ministring the occasion onelyonly: as Aug. Non cor illorum malum faciendo▪ August. in P…m. 104.sed populo bene faciendo cor eorum sponte malum convertit in odium: Their heart being evill of it selfe he turned to hatred, not by making it evill, but by doing well unto his people. God is said to doe it, because he was the author of the welfare of his people, whereby the envious Egyptians were provoked to hate them. 5. The Lord is said to harden mens hearts ordinative & disposative, because he knoweth how to rule and dispose of their evill and obdurate hearts, and turne it to his glorie, as Augustine proceedeth in the same place, Quo illorum odio, & ad exercitationem populi filii, & ad gloriam nom…n… su… usus est Deus: Which their hatred God used, both for the exercise of his people, and to the glorie of his owne name, Ex Perer.
2. Doct. God must rather be obeyed than men.
Vers. 17. NOtwithstanding the Mid-wives feared God, and did not as the King of Egypt commanded. This their refusall to obey the Kings wicked charge, was both lawfull and commendable. The things which belong to Caesar, as tribute, custome, honor, feare, Rom. 13.7. must willingly and of conscience be yeelded to Caesar, Matth. 22.21. But the things which belong to God must not be given to Caesar, as to violate our conscience, and to things displeasing unto God, to please men: But herein the Apostles resolution must stand, that it is better to obey Grd than men, Acts 4.19.
5. Places of confutation.
1. Conf. Touching the name of Masse.
THerefore did they set Princes or Officers of the tribute over them. The Hebrewes call tribute missa of messas, which signifieth to melt; in which sense the Popish Masse may very well be so called: for they have melted away all true religion and devotion by that idolatrous invention, and they have made it a right masse indeed to draw tribute and advantage unto them from the people, and wasting and melting their substance by such cunning fraud.
2. Conf. against merits.
Vers. 20. GOd therefore prospered the Mid-wives. Pererius upon these words confuting the opinion of Gregorie, that these Mid-wives because of the lie which they made, deserved a temporall blessing, saith, that considerig that they truly feared God, and that this worke of merciemercy, which they shewed, proceeded of the grace of God: Sine dubio meruerunt vitam aeternam: Without all doubt they merited eternall life. Disput. 10. in 1. Exod. numer. 4.5. But this is an unsound assertion: for seeing this act of merciemercy was blemished with their infirmitie in telling a lie, as Pererius himselfe thinketh, in which regard they had need of Gods merciemercy▪ as Augustine saith: Deus pro misericordia ignoscebat mendacio: God of his merciemercy pardoned the lie: how then could one and the same act include both merit, and require merciemercy? for grace and workes cannot stand together, as the Apostle sheweth, If it be of grace, it is not of workes, else were grace no more grace, Rom. 11. 6. These two reasons doe evidently convince that we deserve nothing at Gods hand, both because our best works are imperfect, and have need of grace to pardon the imperfections thereof: and beside, we are the Lords bounden servants, we doe no more than our dutie, when we doe our best, and even then also wee are unprofitable servants, Luk. 17.10. God indeed crowneth our good works, but rather of his goodnesse and merciemercy, than our deserving, whose merciemercy is seene in his gracious promising, and his righteousnesse in his faithfull performing.
3. Conf. against good works before grace, or without grace.
NOw Bellarmine further by this example of the Mid-wives, whom he supposeth to be Egyptians, and so Gentiles, thus rewarded of God for this their act of mercy, would prove that men naturally may performe some good morall worke, without any speciall helpe of Gods grace, if they bee not urged and pressed by some tentation: Lib. 5. de gratia, & lib. Arbit. cap. 9.
Contr. 1. He taketh that as granted, which is before denied, that they were Egyptians: I have proved before, quest. 14. that it is more like they were Hebrew women. 2. It is an erroneous speech, that in this good worke they were not assisted with Gods grace. For the text sheweth that it proceeded from the feare of God; which cannot be without Gods speciall grace and assistance: and Pererius well confesseth that they were adjuta per interiorem earum animis infusam gratiam: helped by inward grace infused into their mindes: Ibid. 3. This example is unfitly alleaged, for here they were assayled by a manifest tentation, the danger of their lives in disobeying the King, and therefore according to Bellarmines owne position, they could not doe this good worke without the speciall helpe of God.
6. Places of morall use.
1. Mor. For their comfort that die in exile.
Vers. 6. NOw Ioseph died and all his brethren. All these died and obtained not the promise, and they died out of their countrey. It should not therefore seeme a grievous thing unto the children of God if they end their dayes in a strange countrey, in exile or banishment, or upon other occasions. For the earth is the Lords and the fulnesse thereof, Psal. 24.1. Ferus.
2. Mor. God turneth affliction to the good of his children.
Vers. 12. THe more they vexed them, the more they multiplied. God can turne affliction to the best prosperitie: our owne corruption maketh oftentimes hurtfull unto us, but affliction by Gods goodnesse becommeth fruitfull and profitable unto us; as the Prophet David saith, Before I was afflicted I went astray, Psal. 119.67.
3. Mor. God overturnes the counsell of the wicked.
Vers. 12. ANd they were more grieved. Thus we see how God is able to disappoint and overturne the counsels of the wicked; the Egyptians thought by thus oppressing the Israelites to breed their owne quietnesse, and now seeing the children of Israel to increase the more, they are so much the more grieved and discontented. Thus God turned the counsels of Pharaoh against the Israelites, of Saul against David, of the Jewes against Christ, upon their owne head: Simlerus.