Commentary on Genesis and Exodus, Book 2 · Chapter 4

Commentary on Genesis and Exodus · Book 2 · Chapter 4

p. 36CHAP. IV.

1. The argument and Method.

IN this Chapter is set forth, the confirmation of Moses in his calling, and his obedience thereunto.

The first part is extended to verse 18. where as Moses maketh three severall excuses and exceptions, so he receiveth three confirmations: The first excuse is, that the people will not beleeve, vers. 1. The confirmation followeth by three signes, two of them are presently shewed before his face; the turning of a rod into a Serpent, vers. 6. and making his hand leprous, vers. 6.7. both these signes are shewed, and returne againe to their first nature: then followeth the third signe which is promised, but not presently effected, by turning the water of the river into bloud, vers. 9. The second excuse is by Moses infirmity of speech, v. 10. the confirmation followeth, where the Lord first sheweth his power, v. 11. then promiseth his assistance, vers. 12. The third exception that Moses taketh, is an absolute refusall, as being altogether unfit. To this the Lord replieth: 1. In shewing his displeasure. 2. In promising the assistance of his brother Aaron: where the fitnesse of his assistan… is shewed, and his readinesse in meeting him, vers. 14. then the Lord promiseth to be with them both, vers 15. Afterward the order and distinction of their offices is declared, God will speake to Moses, Moses to Aaron, Aaron to the people, vers. 16. 3. The Rod is given him as a signe, vers. 17.

The obedience is set forth first of Moses to his calling, to vers. 27. then of Aaron, v. 28. with the successe thereof, the beleefe of the people, vers. 31. In Moses obedience and execution, 1. The preparation to his journey is described with his wife and children, to vers. 21. 2. Then the renewing of his charge and commission, to vers. 24. 3. A certaine accident by the way is mentioned, what had like to have befallen Moses for want of his childs circumcision, and how he escaped the danger, to vers. 27.

p. 372. The divers readings.

Vers. 2. He said a staffe. I.V. rather than a rod. B.G.S.L.A.P. the word is matteh, of natah, I.V.because a man leaneth upon his staffe: and a staffe rather is fitter for a shepheard than a rod.

Vers. 8. Nor hearken to the voice and the first signe. I. better than, the voice of the first signe ▪ I.B.G. cum cater. as the next verse sheweth, that the voice is to be referred to Moses: If they will not beleeve these two signes, nor hearken to thy voice.

Vers 9. And the waters shall be which thou takest out of the river they shall be turned. I. V.I. V.A.P. shall be is twice repeated in the originall, not once only, as B.G.L.S.

Vers. 10. Hearken to me my Lord. I.V. for me. P. rather than, I pray thee my Lord. L.S. or, Oh Lord. I.V.B.G. Bi, in me, or to me, where hearken, or attend, or some such word must be supplied: so also vers. 13.

Vers. 11. Or him that seeth, or the blinde. B. G. cum caeter. or him that hath his sense, or the blinde. B.G. cum caeter.I. but the word properly signifieth the seeing, as Pikechim is taken, Exod. 23.8. the seeing: and the opposition of the privative here sheweth as much.

Vers. 25. Zipporah tooke a sharpe knife. G.B. better than a stone. B.V.S.A.P. or sharpe stone. I.G.V. …zor signifieth a rocke or stone, and that which is sharpe, as Psal. 89.43. it signifieth the sharpnesse of a sword: and it is not like that Moses and his companie were without a knife, being so fit an instrument for a shepheard.

Vers. 28. Then Moses told &c. all the businesse and words of Iehovah for the which hee had sent him. I.L.S.I.L. or, which he had sent unto him. S. better than to referre it to the Lord, which had sent him. V.B.G.A.P. as vers 30▪ sheweth: And Aaron had told all the words which the Lord had spoken to Moses.

Vers. 31. They did obeisance, and bowed themselves. I. rather than, bowed downe and worshipped. I.G.B. cum cater. for shachath signifieth to bow downe properly, but with intent to worship.

3. The explication of doubtfull questions.

QUEST. I. Whether Moses offended, with charging the people with unbeleefe.

Vers. 1. BVt loe, they will not beleeve me, &c. The Hebrewes thinke that Moses sinned in charging the people with unbeleefe, and therefore he was punished, in that his hand became leprous. But Moses herein did not gesse amisse: for he knew that they were a stiffe-necked people, Ferus: and he had already experience of their unthankfulnesse: Simler. Beside, he considered that he was but base and contemptible, and not of sufficient authority to bee respected: Iun. and the power and tyranny of Pharaoh would keepe them backe from crediting him: Borrh. and they would thinke it unlikely, that God should speake to him whom never man saw: Pellican. 2. But it is more to bee doubted, how Moses saith, that the people would not beleeve, seeing that the Lord had said before, that the people should hearken to his voice, chap. 3.18. Some thinke that Moses infirmity here strived with his faith against the word of God: Borrh. Genevens. But it is not like that Moses was so distrustfull or diffident, no… to give credit to Gods word. Other thinke that the Lord speaketh there onelyonly of the Elders, Moses of the people in generall. Some, that Moses meaneth not the people only, but the Egyptians also, that they would not beleeve: Fer…s. Some, that the Lord spake before conditionally: If they hearken to thy voice, then thou and thy elders shall goe to the King of Egypt. But Moses exception rather is here conditionall, and he speaketh by supposition, if the people beleeve not, as the Septuagint: then he desireth to know how he should perswade them; so he doubteth not of the thing, but desireth to be instructed in the manner. Simler.

QUEST. II. What the first signe meaneth of turning the rod into a serpent.

Vers. … HE cast it into the ground, and it was turned into a serpent. 1. Aben Ezra by the rod turned into a serpent understandeth the cruelty and tyranny of Pharaoh; by the serpent turned into a …, the abating of Pharaohs pride and tyranny, when he suffered the Israelites to depart. 2. Lyranus expoundeth it of the Hebrewes, who when they were first afflicted, became contemptible as a serpent creeping on the ground, and occupied in base and terrene workes: but afterward they obtained liberty and authority when they were delivered, and so the serpent was turned into the rod. 3. Some referre it to Moses, that he was as a serpent, that is, terrible to Pharaoh, but he was comfortable to the people of Israel: Simler. 4. Augustine doth by way of allegory apply it to Christ,Serm. 86 …e tempore. hee is the rod turned into the serpent: the rod of the Crosse, which seemed base and contemptible unto the Jewes, became the wisdome of the Gentiles. 5. Rupertus another way doth interpret it of Christ: The rod cast upon the ground, was the Sonne of God taking our nature upon him, it became a serpent; so Christ was that serpent hanged on a tree: by the serpent Christs death is signified, because by the serpent death came into the world, and by Christs death the serpent was overcome. 6. Pererius here understandeth by the serpent cast upon the ground, the nature of man corrupted by the temptation of Satan, and restored by Christ, as the serpent was changed againe into the rod. 7. Others doe expound it of the judgements of God, which before they are shewed in the world, are as a rod not felt, but afterward they are fearefull and terrible even unto the children of God, as Moses fleeth away at the sight of the serpent: Ferus. 8. But the best signification is this: First in generall that these signes are terrible, both to strike a p. 38terror in the heart of the Egyptians, as also mystically to shew a difference of the Law, the ministery whereof is fearefull and full of terror, and the Gospell which bringeth comfort, Ferus: as also in particular it sheweth, that the rod of Moses government should be terrible as a serpent to the Egyptians, but as a rod and scepter of upright and lawfull government to the people. Iunius.

QUEST. III. What is signified by the leprosie of Moses hand.

Vers. 6. BEhold his hand was leprous as snow. First, some make the signification of this signe morall: as that the leprous hand of Moses sheweth the workes of the Law, that justifie not: Ferus. 2. Some make the sense thereof mysticall: Augustine in the place before recited, and Rupertus, understand the leprous hand of the Synagogue of the Jewes rejected, that are cast off, as the leprous person was shut out of the hoste; and the hand restored and healed, betokeneth the Church of the Gentiles adopted in stead of the Jewes. Pererius referreth it to Christ, that he being the hand, that is, the power of his Father, by taking our nature upon him, became as it were leprous, that is, deformed and contemptible by his suffrings and passion, but by his resurrection and ascension his glorie appeared. 3. Some doe rather rest in the historicall sense. Lyranus by the leprous hand understandeth the miserable state of the Hebrewes in the time of their cruell servitude, who in their deliverance received their former liberty. Theodoret thinketh the leprosie better to signifie the pollutions of Egypt, wherewith Israel was defiled, who being delivered were restored to the true and sincere worship of God. Ferus doth thus interpret it: that Moses at his first sending was an occasion, that the Hebrewes were more cruelly handled, for, say they, Yee have made our savour to stinke before Pharaoh, chap. 5.21. but afterward his ministery and message wrought their joy and deliverance. 4. But because the hand being the instrument of working, betokeneth the ministery and authority of M…ses, the best application is, that God would use a meane instrument to effect his will, Moses in regard of his base and contemptible estate, having lived a long time in exile and banishment, seemed as a thing leprous and vile, yet God should in this his service make him a glorious vessell and instrument: sic Iu…iu…. Simlerus. 5. And this signe did both shew in generall, that as the leprosie is only cured by God, so their deliverance was only Gods worke: Ferus: and in particular to admonish Moses that he should not be lifted up in his minde, because of the miracles wrought by his hand, but be humled with the remembrance of his owne infirmity, the leprosie of his hand. Theodoret.

QUEST. IV. What kinde of leprosie Moses hand was striken with.

AS snow: That is, white as snow, as Iunius: see also Philo and Iosephus. 1. This was the worst kinde of leprosie, called Elephantiasis, because it spotted the skin, and made it looke like to an Elephants: there were of it two kindes: the common and generall leprosie, and a peculiar onelyonly found in Egypt, which was incurable and commeth by contagion of the river Nilus, as Lu…r…ius writeth lib. 6. 2. This white leprosie was of all other the worst, when the body was all over spotted with white markes, full of white scales and scurfe: whereof there were two principall signes; when the white spots did change the haire also white, and were deeper and lower than the skinne, Levi…. 13. 3. With this kinde of incurable leprosie was Miriam striken, being leprous white as snow, and halfe eaten and consumed therewith, as a child halfe consumed in the mothers wombe: Numb. 12.10. Iunius.

QUEST. V. Whether the third signe of turning the water into bloud were shewed at this time.

Vers 9. IT shall bee turned into bloud. Iosephus thinketh that this signe, as likewise the two other were done in this place: But the truth is▪ as Philo noteth, that the other two were shewed now, the third was done in Egypt, because hee is bid to take of the water of the river, that is, of Nilus: Perer. 2. This miracle seemeth to bee divers from that chap. 7. of turning the waters of the rivers into bloud: for there the waters in the rivers are changed, here the water is taken out of the river; there the waters so continued 7. dayes, but here the water is powred upon the dry land, and so it is like it was soone dried up of the earth, and returneth not into his kinde, as in the two first miracles. And againe, Aaron is said to have done these miracles in the sight of the people, vers. 30. but the waters of the rivers were not yet turned into bloud: therefore in this place those signes are shewed, which should serve principally to confirme Moses calling before the Israelites, which afterward as occasion was offered were done also before Pharaoh. Simler. 3. And this signe of turning water into bloud did signifie that the time was at hand, that God would judge the Egyptians for the death of the infants, whose bloud they had shed in the waters: Lyranus, Simlerus.

QUEST. VI. Whether in these miracles there were a substantiall change.

NOw, here it will be demanded whether these conversions and changes were verily and substantially done, or they so appeared only. 1. But it is not to be doubted of, for the very substance and nature of these things for the time was changed. 1. Because the word and the thing must agree together. Now the Lord saith that the water shall be turned into bloud, therefore it was turned; but the Hebrew phrase is more significant, shall bee into bloud: so the rod was into a serpent, that is, turned or changed. 2. The sense both of the sight and feeling discerned them to be truly changed. 3. Because it is not impossible or hard with God, the creator of the substance, to change the substance. 4. Such were these conversions, as that of water into wine by our Saviour Christ, at the marriage feast, Ioh. 2. which was a true conversion. Simler.

p. 392. And this is one speciall difference, betweene the miracles which are wrought by God, and such wonders as are wrought by Satan, these are done in truth, the other in illusion; as our Saviour saith, A spirit hath not flesh and bones as ye see me to have, Luke 24.39. that is, spirits may assume a shape, but a true body Satan cannot counterfeit; as Hierome saith, Signa qua faciebat Moses imitabantur signa Aegypti…rum, sed no… erant in veritate; The signes of the Egyptians did counterfeit the signes which Moses did, but they were not in truth, for the rod of Moses devoured the rods of the Egyptians.

QUEST. VII. Whether Moses indeed had an impediment of speech, and what it was.

Vers. 10. I Am not eloquent, &c. but I am slow of speech and slow of tongue. 1. Some thinke that Moses spake thus only of modesty and humility; Borrh: But it appeareth by the Lords answer that hee had some want in his speech. 2. Others judge that Moses thus speaketh by way of comparison, that since God had talked with him (which they define to be three dayes) taking those words simply according to the letter, as they are in the Hebrew, I am not eloquent from yesterday, to yer yesterday) whereas he seemed somewhat before, now hee seeth that his eloquence is nothing: Origen. in cap. 3. Ruperius. But these words yesterday and yer yesterday, doe for the most part signifie indefinitely the time past, as Gen. 31.2. Labans countenance was not toward Iacob, as yesterday and yer yesterday, and so it is taken here, and the rather because these two times are distinguished, I am not eloquent, yesterday and yer yesterday: and that which followeth, no not since thou spakest with thy servant: and beside Moses after this complaineth that hee was of uncircumcised lippes, Chap. 6.12. Hee therefore only at this time seemeth not so to bee. 3. Some thinke that Moses indeed was astonished at this vision, and thereby began to be as speechlesse: Osiander, Pellican. But that infirmity continued afterward as is before shewed, and therefore it was not procured by his present astonishment. 4. Others do thinke that Moses had indeed an impediment of speech, but it was onelyonly in the Egyptian language, which he might have forgotten, in this long time of his exile: Hugo S. Victor. But beside that it is not like that Moses could forget that language, wherein he had beene trained up 40. yeeres, he simply complaineth of his utterance. 5. Therefore it is most like that Moses had some naturall impediment in his speech: and some one or more of these defects: either that hee was a man of few words, not flowing in speech, for so it is in the Hebrew, a man of words, which the Chalde translateth, a man of speech: or that he was not a man of choice words, not eloquent, as the Latine readeth: or that he was of a slow tongue, as the Latine: so it is in the Hebrew, of a heavy tongue, or of bad pronuntiation, as the Septuagint reade, of a small voyce, for he saith that hee was both of an heavie or slow mouth, and of a slow tongue. 6. But that seemeth to be one of the Hebrewes fables, that Moses by this meanes became a man of imperfect speech: that when Pharaoh playing with him had set his crowne upon his head, and he had cast it downe, which one of the Egyptian Priests interpreted to be an ominous signe against Pharaoh and his Kingdome: then to trie the childs innocencie, they put a burning cole to his mouth, by the which the top of his tongue was seared, and so the child thereupon began to stammer in his speech: Perer. 7. Now it pleased God to make choice of such an unlike instrument, one of an imperfect speech, that God might have all the glory of this worke, and nothing should be ascribed unto man: As for the same cause, our Saviour made choice of his Apostles from simple and unlettered men, to whom he gave the gift of utterance, and of divers languages. Theodoret. 8. But here it will bee objected, that S. Stephen saith of Moses, that he was mighty in words and in deeds, Act. 7.22.Reconcil…ation. How then could he be imperfect and defective in speech? To this some answer, that he was mighty in invention and disposition, not in elocution; for so the Greeke word foreign, may as well bee referred to the inward conceit of the minde as to the words of the mouth: Simler. But this rather may bee answered: that as S. Paul saith of himselfe, though hee were rude in speech, yet he was not so in knowledge, 2. Cor. 11.6. the power of S. Pauls speech consisted not in eloquence of words, but in the wisdome of the spirit: so Moses though defective in the manner of elocution, yet might speake with gravity and wisdome, and so bee powerfull in words. 9. Wherefore notwithstanding this or what else is objected, the most probable opinion is, that Moses had some naturall impediment of speech, as appeareth both by his owne excuse, by the Lords answer, by the coadjutorship of Aaron his brother, an eloquent man, vers. 14. and because Moses after this saith, he was a man of uncircumcised lips: and whereas he saith here, nor since thou hast spoken to thy servant, his meaning is, that if at this time, when God spake unto him, who was able to take away all impediment of speech, yet his infirmity remained, much more was it like afterward to continue. Iunius.

QUEST. VIII. How God is said to make the deafe and dumbe.

Vers. 11. WHo hath made the dumb or the deafe? 1. Wee refuse here the fables of the Hebrewes,Hebrewes f…bles. that when Pharaoh had appointed one to kill Moses, he was striken blind, that he could not see Moses, and Pharaoh became both deafe and dumbe, that though he espied Moses escape, yet hee could not speake to have him stayed: but it is evident by the story, that Moses fled before hee was apprehended. The Lord here speaketh in generall, not of any one dumbe or deafe, but that as hee sendeth these infirmities upon man, so also hee is able to heale them. 2. And although these infirmities are evill in respect of nature, yet God is the author of them, because they are good also in respect of the end, which is to humble man and bring him to repentance, and to set forth the glory of God: as our Saviour saith of the blind man: that his blindnesse came, that the workes of God might be shewed upon him. Simler.

p. 40QUEST. IX. How and wherefore the Lord was present with Moses mouth.

Vers. 12. I Will be with thy mouth. 1. Although Moses was no eloquent man, in outward speech, as humane eloquence is accounted: yet there was in him a grave and divine eloquence, such as the Apostles were endued with: the Lord promiseth the assistance of his spirit, and to bee present with his mouth. 2. But the impediment of his tongue, the Lord doth not altogether take away, both that Gods glory and power might appeare, and that Moses should see how needfull the helpe and society of his brother was: neither did Moses pray unto God to heale that infirmity, but only useth it as an argument to decline his calling. Simler.

QUEST. X. Whom Moses meaneth, that he would have sent.

Vers. 13. SEnd by the hand of him whom thou shouldest send. 1. Lyranus thinketh that Moses meaneth his brother Aaron, who was elder than he, and fitter for his eloquent speech: but no mention was made yet of Aaron, whom Moses knew not to be alive, as may be gathered vers. 18. till the Lord first spake of him and promised hee should assist him. 2. Rabbi Selomo taketh that hee meaneth Iosuah ▪ whom God revealed unto him, should be the man, that was to lead Israel into the promised land. But beside that Iosuah is not yet spoken of, this request of Moses would have shewed some emulation, or envy toward Iosuah. 3. Many of the ancient writers, as Iustenus Martyr, Tertullian, Cyprian with others thinke, that Moses here speaketh of the Messias, that should be sent into the world: so also Perer. But this seemeth not to be so fit, both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh, and how the Lord promised that he would raise up a Prophet like unto him, Deus. 18.18. which is understood of Christ; could not yet expect the comming of the Messiah: and this request for the comming of the Messiah, proceeding of faith, would not have provoked the Lords wrath. Therefore Eugubinus opinion (though Pererius checkt him for it) is not herein to be misliked, that neither would have those places of Scripture, which are understood of the Messiah, to bee referred to others, for that savoureth of Judaisme, nor yet that which is spoken of others to be applied to Christ, which also would bewray curiosity and superstition. 4. Therefore the plaine meaning of Moses is, that whe…as God might find out many more fit than himselfe, he would send by their hand, (that is, ministery) so he aimeth not at any one in particular to be sent, but any other whosoever.

QUEST. XI. Whether Moses sinned in his so often refusall, seeing God was angry with him.

Vers. 14. THen Iehovahs wrath was kindled. 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne, as distrusting Gods word, and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron: some in that he was not suffered, to enter into the land of Canaan. Contr. But neither was the first a punishment, for Moses still was the chiefe, and gave Aaron direction: and it was a comfort to Moses to have such a coadjutor: and beside, Aaron was the elder, to whom the priesthood appertained. Neither was Moses offence here the cause why he entred not into the land of Canaan, but his disobedience at the waters of strife: Simler. 2. Neither on the other side is their opinion found,Lib. 3…. …or. cap. 23. that doe justifie Moses herein, and commend his humility in refusing so weighty a calling, as Gregorie, who by Pauls example would have us ready to suffer adversities, and by Moses to refuse prosperity. And Hierome commendeth Esa…es readinesse after his lippes were purified, and Moses unwillingnesse,Epist. 142. ad …arda…. being guilty to himselfe of his owne infirmity. Contra. 1. In that God was angrie with Moses, it is evident he offended. 2. And as S. Paul was willing to suffer adversity because it was Gods will, the spirit so testified every where of him, that bands and persecution did abide him: so Moses should not have refused this charge, seeing God so often had signified his will unto him. 3. And if Esay did well after the Lord had purged his lippes, being before unwilling, to shew his readinesse: then Moses did not well, who after the Lord had promised to be with his mouth, yet still persisted in his refusall.

3. Thostatus granteth that Moses sinned, yet it was a veniall and small sinne, because wee reade of … punishment that followed. Cajetanus is of the same opinion, and his reason is taken from the phrase here used, The wrath of God was kindled: as when a man is moved suddenly of choller than of set purpose. Contra. In some sense we confesse, that both this and all other of Moses sinnes, and of all the elect are veniall, in respect of Gods merciemercy in Christ that pardoneth them: but otherwise in it owne nature, neither this nor any other sinne is pardonable: for the wages of sinne is death, Rom. 6.23. in the justice of God. 2. Neither was this sinne of Moses veniall, that is, a light and small sinne, for such sinnes the Lord passeth over in his children: but here he was angry with Moses: If the Lord should bee angry with every small sinne, and oversight of his children, who should abide it? 3. The forbearing of punishment sheweth not the smalnesse of the sinne, but the greatnesse of Gods merciemercy. 4. Cajetanes observation is false: for the same phrase …ichar aph Iehovah, Iehovahs wrath was kindled, is used upon occasion of great sinnes: as when the people murmured, Numb. 11.3. and lusted for quailes, vers. 33. the same words are there put. 4. This then may safely be held,Wherein Moses sinned. that although Moses at the first might in humility disable himselfe▪ yet after God had given him satisfaction to all his doubts, upon his foure severall refusals, first, for his owne insufficiencie, and the greatnesse of the businesse, Chap. 3.11. Secondly, because they might inquire after Gods name, Chap. 3.14. Thirdly, he excuseth himselfe by the incredulity of the people; Lastly, by his owne imperfection of speech: yet after all this, to stand still upon his refusall, sheweth no small infirmitie in Moses: as it may appeare by the effect,How God is angry with his Children. because God was angrie with him: yet Gods anger is not such against his children, as against the wicked: for there he is angry and punisheth, here he is angrie and rebuketh, but p. 41withdraweth not his favour: for immediatly the Lord concurreth with Moses desire, and giveth him his brother to be his assistant: Simler. So that Gods anger here is as when the father is angrie with his child, or one friend with another, which notwithstanding is no breach of friendship.

QUEST. XII. Why Aaron is called the Levite.

Vers. 14. AAron thy brother the Levite. 1. This is not added, because the Priesthood should have belonged to Moses, the Leviticall order to Aaron, but that Moses was deprived of that honour for refusing his calling: as Rabbi Salomon: Pellican. 2. But because there might bee other Aarons, not of Levie, this is expressed by way of distinction, that Moses might know that the Lord did meane none other Aaron, but his owne naturall brother of Levi: Iun. Simler. 3. And this might bee also a reason thereof, because the Lord purposed to annex the Priesthood to Aaron and his posteritie. Osiander.

QUEST. XIII. How Moses is said to be as God to Aaron.

Vers. 16. THou shalt bee to him in Gods stead: This sheweth, 1. that Moses should bee superior unto Aaron, as his Prince (as the Chalde Paraphrast) and Aaron as his Chancelor: Moses should give him direction from God what to speake: Osiander. 2. By this also Moses authority is signified, by the which as in Gods place he ordained Aaron to be the high Priest. Pellican. 3. Likewise, he is as God, that is, a wise counsellor, and full of Gods spirit, to whom Aaron should resort for counsell: Vatab. Genevens. 4. And as Aaron was Moses spokesman to the people, so Moses should bee Aarons mouth to consult with God, so the Septuagint and Latine read: Thou shalt be for him, in those things which appertaine to God. 5. But Moses in another sense is said to bee Pharaohs God, Exod. 7.1. not only to declare Gods will unto him, but to execute Gods judgements upon him. Genevens.

QUEST. XIV. Whether Moses did well being called of God, in taking his leave of his father in law.

Vers. 18. THerefore Moses went and returned to Iethro. 1. Some doe charge Moses here with an oversight, that he presently dispatched not into Egypt, but first tooke his leave of his father in law: for Iacob went away without Labans privity, and S. Paul saith that hee did not consult with flesh and bloud after he was called, Galath. 1. 2. Contra: these examples are altogether unlike: for Laban was unfriendly to Iacob, and he feared he would worke him some displeasure, and Iacob was then at his owne hand, and kept sheepe for himselfe, and beside he had in a manner sold over his daughters to Iacob, and used them as strangers: But Moses had a kinde and loving father in law, he then kept his sheepe as hee covenanted, and he entertained Zipporah still as his daughter: and therefore Moses could not in humanity but take his leave of him. 3. S. Paul consulted not with any for the approbation of his calling, being therefore fully assured, neither doth Moses conferre with Iethro to any such end, but only to performe the office of humanity. Simler. 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred, saving where they are an impediment to our calling, in which case wee are rather to forsake father and mother, than to disobey God. 5. Moses therefore taketh his leave of Iethro, both because he purposed to carry away his wife and children, and for that he had before covenanted to stay with Iethro, chap. 2.21. Ferus.

QUEST. XV. Why Moses concealed from Iethro, the principall end of his going.

LEt me goe and returne to my brethren. 1. Moses concealeth from his father in law the principall cause of his journey, which was the calling of God, both for that he sought Gods glorie and not his owne. Ferus: lest he should have seemed to boast of his visions: Osiander; and he doth keepe it secret of modesty, least he might be thought to be a vaine man in telling such incredible things. 2. In saying he went to see whether his brethren were alive, and to visite them he dissembleth not, though he went to doe more▪ and it is evident by taking his wife and children with him, that Iethro knew hee purposed not only to visite them, but to stay there: so that it seemeth likely, that Moses imparted so much of his purpose concerning his stay there: Simler. and in generall also, that he went for the comfort and profit of his brethren, as Iosepus, but in particular he kept secret the end of his going. 3. Iethro being a good man would not hinder so charitable a worke, though he had speciall use of him: Ferus: especially having such experience of the fidelitie and wisedome of Moses, that without great cause, he knew he would not desire to depart from him. Simler.

QUEST. XVI. Whether God spake to Moses in Midian beside that vision in Horeb.

Vers. 19. ANd Iehovah said to Moses. 1. Some thinke that this sentence is transposed, and that God thus spake unto Moses, before he had moved his father in law: Genevens. Pellican. But although such transposing of the order be usuall in Scriptures, yet heere it need not to bee admitted: for God might often appeare to Moses to confirme him: Iun. and this was said in Midian, the other vision was in Horeb: the distinction of the place sheweth them to be divers apparitions: Simler. 2. The Lord to encourage Moses, taketh away all doubts, and telleth him that all which sought his life, as well Pharaoh ▪ as the pursuers of the bloud of the slaine, were dead: Iun. And thus much Moses might impart also to his father in law, that he might be more willing to let them goe. Simler.

p. 42QUEST. XVII. Of Moses wife and children, and of his provision for his journey.

Vers. 20. THen Moses tooke his wife and his sonnes, and put them on an asse. 1. Here mention is made of Moses children in the plurall, whereas onelyonly Gershom is spoken of before, chap. 2. Pellican. But Eleazar also was now borne, which is the child that Zipporah afterward circumcised: the story therefore of the birth of both his children must bee supplied out of the 18. chapter. 2. Moses substance was not great, nor yet his companie, that one asse could suffice to carry his wife and children: it seemeth that his abilitie was not such as to provide Camels: thus the Lord would use weake instruments. Moses commeth not with power, honour and riches to deliver Israel, but in the name of God: as the Prophet Zacharie prophesieth of Christ: Behold thy King commeth, &c. poore, and riding upon an asse. 3. Moses taketh his wife with him,Zach. 9.9.Zech 9:9 as the Apostles carried about their wives, 1. Cor. 9.5. because men are to forsake father and mother to cleave to their wives: S…mlerus: and Moses would have them also joyned to the people of God: Ferus. 4. Yet at this time Moses wife and children went not forward into Egypt, but by reason of that which fell out by the way about Moses childe, his wife being thereby offended, Moses sent them backe unto his father in law, who bringeth them unto him, Exod. 18. Iunius.

QUEST. XVIII. Why Moses staffe is called the rod of God.

Vers. 20. MOses tooke the rod of God in his hand. 1. It is called the rod of God, not as the Hebrewes imagine, because it was foure square, the foure letters of the name of God Iehovah being written upon it, or because it grew in Iethros orchard, and none could pull it up but Moses; or because it was sent from heaven: but it was so called, because the Lord commanded Moses to take it in his hand, Pererius: and for that thereby the Lord would have Moses to worke miracles, Iunius: yet not by any vertue in the rod, but by the power of God: Pellican. 2. It was also called Aarons rod, because he was the minister, but God was the author and worker of the miracles: Simler. This rod also was a signe of the divine authority of Moses, like as Magistrates have their ensignes of office carried before them: Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signes, that Moses should use the rod, for the more visible demonstration of the power of God: yet the Lord useth such meanes which have no power of themselves, or likelihood to effect that which is wrought: as Naaman was bid to wash himselfe in Jordan: our Saviour used spittle and clay to anoint the eyes of the blind: David goeth with a staffe against Goliah. And this the Lord doth that the worke should not be ascribed to the meanes: Simler. 4. And hereby also the high spirit and pride of Pharaoh might bee abated and confounded, when hee saw so great workes to bee wrought by the contemptible staffe of a shepheard: Simlerus.

QUEST. XIX. How God is said to harden Pharaohs heart.

Vers. 21. I Will harden his heart. 1. Some thinke that God is said to harden the heart, when he deferreth his punishments, and so men abusing Gods patience and long suffering are hardened: but seeing the hardning of mans heart is one of the greatest punishments, that can fall upon man, whereas Gods long suffering proceedeth from his merciemercy, and is a great benefit; these two cannot agree together, that the same thing should be both a punishment and a benefit. Simlerus.

2. Neither doth it satisfie that God hardeneth by permission and sufferance: for if God permitteth either unwillingly, then should he not be omnipotent, or willingly, so should he be accessarie to sinne: if permission therefore be opposed to Gods will, as though hee should suffer only things to be done, and bee as an idle beholder, and no doer, this distinction cannot be admitted. If permitting be taken for not approving or not assisting with his grace, so the Lord may be said to permit: but then he rather permitteth or suffereth the heart to be hardened, than hardeneth it. Simlerus.

3, Wherefore thus the Lord may bee said to harden the heart: 1. By the deniall or withholding his grace, as he tooke his good spirit from Saul: and the Lord is not debtor to any, hee may give his grace to whom it pleaseth him, and withhold it at his pleasure. 2. God may leave a man to himselfe, and give him over unto Satan, who worketh upon the corruption of mans owne heart, and hardeneth it: so an evill and a lying spirit was sent upon Ahabs Prophets. 3. The generall power of moving and working is of God, but the evilnesse of the action is of mans owne corruption: as when the Rider doth cause a lame horse to goe, hee is the cause of his going, but the horses evill and uneven going proceedeth of his owne lamenesse: Simler. And like as a good workman using a bad instrument, so the Lord worketh by the wicked: Borrh. 4. The occasions whereby the heart is hardened through mans corruption, doe proceed oft from God, as the miracles which Moses wrought, whereby Pharaoh became more indurate and obstinate. 5. God is to be considered here as a just Judge, who punisheth mens former sinnes by their hardnesse of heart, as here Pharaoh is judged: so the hardning of the heart is of God, as it is poena, a penalty, not as it is culpa, faulty: Ferus. 6. Likewise God is said to harden the heart, dispositivè, because he disposeth of it, and turneth it to such end as shall bee most to his glorie: as the Lord ordered the envie of Iosephs brethren in selling their brother, and the treachery of Iudas in betraying his Master, to the good of his Church and his owne glorie: Simler. So some things are done in the world simply and absolutely, according to the will of God, and by it, all such good actions. Some things are not done absolutely according to Gods will, but in respect of a further end, for the which the Lord permitteth them to be done, as Gods will was that Pharaohs heart should be hardened, that God might declare his power in him, Exod. ….16. Borrh. 7. Thus God hardeneth not onelyonly by permitting, but in withdrawing his grace, and ordering p. 43and disposing even mens evill actions to the end which the Lord hath propounded to himselfe, and in using the meanes which the corruption of mans heart apprehendeth, and perverteth to his destruction: so God is the cause of the action of hardning, but man is the cause of the sinne: Iunius. So God hardeneth,God, Satan, and man himselfe are said to harden the heart, but diversly. Satan hardeneth, and man hardeneth his owne heart: man as the instrument, Satan as the worker and efficient, God as the supreme Judge overruling every action, and disposing of it unto good: Borrh. As in a ship, man is as the mariner that worketh, the evill spirit as the winde and weather that tempteth and moveth, God as the sternes man that directeth and guideth all. So Augustines resolution is: Deus voluntatem ejus, proprio suo vitio malum, in hoc peccatum judicio suo justo & occulto inclinavit: God by his just and secret judgement inclined his will, being evill by his owne corruption, into this sinne. De liber. arbit. cap. 20. Hee there speaketh of Shemei, whom David saith, God bid curse him: the like may bee said of Pharaoh, who is properly said to have hardened his owne heart, Exod. 8.15. as the next and immediate worker of it: but God hardened it, concurring as a just Judge in punishing Pharaohs sinne, by obstinacie and hardnesse of heart. See more of this question before, chap. 1. doct. 1.

QUEST. XX. How Israel is called the first borne sonne of God.

Vers. 22. ISrael is my sonne even my first borne. 1. Israel is called the Lords first borne, not only in respect of eternall election: as Pellican: for the election of God doth not hinder terrene government, they might be eternally elected of God and yet bee Pharaohs servants still. 2. Neither is this spoken only comparatively, because they were the first nation that publikely professed the worship of God, and had the prioritie of the Gentiles, who were as the younger brother. Ferus. 3. Nor yet is it spoken only by way of simil…tude, that they were as deere unto God as the first borne. Piscator. 4. But they were the first borne people by a peculiar election, whereby the Lord had set them apart from all other people to whom he would give his lawes, and therefore Pharaoh was not to keepe them in servitude, belonging to another Lord: Simler. Therefore to them did belong the right and preeminence of the first borne, as dignity, authority. Borrh. And they were beloved of God in the right of the Messiah the first borne of all creatures, and the only begotten sonne of God: Iun. who was to bee borne of that nation according to the flesh. Osiander. 5. Therefore God will slay the first borne of Egypt both of man and beast, because of the injurie offered to his first borne; and this being the last judgement, which was shewed upon Egypt, it is like, that God revealed to Moses aforehand all those severall plagues, which afterward were sent upon Pharaoh.

QUEST. XXI. Who smot Moses in the Iune, and how.

Vers. 24. THe Lord met him, and would have killed him. 1. In the Hebrew it is said, Iehovah met him, the Latin, and Septuagint read, the Angell of Iehovah; giving the sense rather than the word: for Iehovah by his Angell smote Moses: the Angels of God are found in Scripture to bee the Ministers of Gods judgements: Pellican, Iun. 2. Tertullian thinketh that Moses sonne that was uncircumcised was in danger, rather than Moses himselfe: but that is not like, for then Moses himselfe rather if he had beene in case, would have circumcised the child rather than his wife. 3. For the manner of punishment inflicted upon Moses: that is a ridiculous fable of R. Salomon, that the Angell appeared in likenesse of a Dragon, and swallowed up Moses past the middle to the place of his circumcision, and then when Zipporah in haste had circumcised the child hee let him goe againe. Theodoret thinketh that the Angell appeared with a drawne sword, threatning Moses: but Moses was more than threatned, for hee was so weake that hee was not able to circumcise his child: therefore the common opinion of the Hebrewes is, that Moses was smitten with some sudden disease, as may appeare in that his wife was faine to cut off her sonnes foreskinne: and yet it is like that whether the Angell appeared in a visible humane shape, or otherwise came upon Moses, thar by some visible and evident signe hee and his wife perceived that it was for neglect of circumcision. Iun.

QUEST. XXII. For what sinne the Lord would have killed Moses.

NOw concerning the cause, why the Lord laid his heavy hand upon Moses. 1. It was neither because he carried his wife and children with him, which were a cumber unto him and therefore hee sent them bake, as Augustine, and Eusebius Emisenus: August. …e…. …. De …empore.for seeing Moses had no speciall commandement to leave them behind, he was therein to follow the common order, and duty required in matrimony, to take care of his wife and children. Simler. And he could not have left his wife behinde without offence to his father in law, who might have thought hee had neglected her, and would take him another wife in Egypt. 2. Neither was his feare the cause, because he was afraid to goe unto Pharaoh, as Theodoret, for he was now in his journey, and was resolved to goe forward. 3. Therefore the cause indeed was, for the neglect of the circumcision of the child, as David Kimhi, Rupertus, Thostatus with others: Ex Pereri…: as it may appeare, because that as soone as the child was circumcised Moses was presently delivered from the danger: therefore some Hebrewes conjecture, that God punished him for making so long stay in the …ane, is frivilous and without ground. Simler.

QUEST. XXIII. Whether the Israelites transgressed in omitting circumcision 40. yeeres in the wildernesse.

BUt it will be further questioned why the Lord was angry with Moses for deferring of circumcision, and ye… he did tolerate it in the Israelites, which were not circumcised in the desert by the space of p. 44forty yeeres, as is evident, Iosh. 5. Some therefore thinke, that the Israelites were dispensed with for being not circumcised in the wildernesse, because it was not so needfull in that place seeing the people were separated from all other nations, and lived apart by themselves, and therefore circumcision was not so necessarie there, the speciall end whereof was to distinguish the Israelites from all other people: but when they came over Jordane among other nations, then they received circumcision the badge or cognisance of their profession: so Theodoret, Damascen. Contra. But this was not the principall end of circumcision, to make difference betweene the Israelites and other people: the chiefe scope thereof was to bee a seale of the covenant betweene God and his people, and therefore ought not in any place to have beene neglected.

2. Some therefore excuse this omission of circumcision in the desert, by the continuall journeying of the Israelites, they were still to follow the direction of the cloud, whether by day or night: but they could not travell immediatly upon their circumcision. Perer. Who further addeth, that if it had beene a fault in them, Moses would not have suffered such a great breach of the law, seeing the man that gathered stickes upon the Sabbath was punished. Contra. 1. The continuall travell of the Israelites could not bee the chiefe or onelyonly cause of such omission, seeing they stayed many yeeres in one place, as in Kadesh barnea, Deut. 1.46. and when they were circumcised in Gilgal, they were presently also to goe forward in expedition against their enemies, and yet that was no hinderance or let to their circumcision. 2. There is great difference betweene the transgression of one man which might easily bee censured without danger, and the sinne of all the people, which could hardly bee redressed, for Moses knew them to be a stifne…ked and rebellious people.

3. Therefore it cannot be otherwise held, but that the omission of circumcision in the people was a transgression of the covenant: and that the people did of contempt and disobedience omit it, beside the excuse of their removing campe, as Augustine well judgeth, quaest. 6. in Ioshuah, for the people continually murmured, and wished to be in Egypt, and thought to returne thither, and many of them were Idolaters; therefore it was no marvell, if they casting off the yoke of obedience, and despising the covenant of God, regarded not likewise the signe thereof: Iun. Beside, it must be considered that the commonwealth and Church were not then setled, neither the passeover, nor sacrifices, or other rites, were then observed duly according to the order prescribed; and therefore Moses saith, that when they were come into their inheritance, Yee shall not doe after all these things, which we doe here this day, that is, every man whatsoever seemeth good in his owne eyes, Deut. 12.8.

QUEST. XXIV. What moved Moses to deferre the circumcision of his child.

IT is further doubted what should bee the cause why Moses deferred the circumcision of his child. 1. The cause whereof some impute unto Moses father in law, that Moses did forbeare the circumcision, lest it might have beene an offence unto him, Tharg. Hieros. but the stay seemeth rather to have beene in his wife, as shall afterward appeare. 2. Aben Ezra thinketh that the child was not eight dayes old, when Moses set forward in his journey, and that he would not circumcise him by the way, because he made haste. Contra. But it is not like, if Moses having beene married forty yeeres, had a child so young, that he would have adventured to travell with his wife, having beene so lately delivered; neither if circumcision had beene deferred because of Gods service, would the Lord have beene so angry with him. Simler. 3 Some judge, that Moses might thinke circumcision not to bee so necessary in a strange land, especially Moses wife being a stranger, and so his sonnes Israelites but by the halfe bloud. Ferus. But Moses could not be so ignorant; for as he was perswaded, that his seed was within the covenant, so he knew that the signe of the covenant belonged unto him. 4. Wherefore the most probable conjecture is, that after Moses had circumcised one of his children, his wife tooke such offence at it, that to content her he did forbeare to circumcise the other, and this may appeare by the circumstance of the text, because shee with such indignation calleth Moses a bloudy husband, shewing her discontent and dislike of circumcision: Iur. Piscator, Pellican, Simler.

QUEST. XXV. Why the Lord correcteth Moses by the way, and not before.

NOw …he reasons why the Lord did thus urge Moses by the way, and not before, may bee these: 1. Because Moses had now taken a publike office and charge upon him, and he was unfit to be a rul…r in the Church of God that could not order his owne familie, as the Apostle sheweth, 1. Tim. 3.5. th…refore it would have beene a great offence and scandall unto all Israel, if Moses the minister of circumcision should have any uncircumcised in his house. Iun. Perer. 2. While Moses was under his father in law, he was not at his owne liberty, as now, and therefore it is more exactly required of him now than before: Ferus. 3. The Lord doth it also at this time to trie his obedience, whether this correction laid upon him would make him give way and start from his calling. Ferus.

QUEST. XXVI. Whether Zipporah circumcised her sonne with a sharpe knife.

Vers. 25. ANd Zipporah tooke a sharpe knife. 1. Some thinke that circumcision among the Jewes was ministred with no iron instrument, but only of stone, and thinke that Zipporah in this place circumcised her sonne with a sharpe stone, as the Chalde, Septuagint and Latine reade: so Augustine, Bernard with others.A…gust. serm. 141. de tempore. But seeing no such instrument is specially prescribed, Gen. 17. where circumcision is instituted, it seemeth there was no such necessity of using a stone onelyonly. 2. Others doe thinke that it was indifferent to use either a sharpe knife or stone; but in this place they say it was done with a sharpe p. 45flint, because the word tzur signifieth a rocke or stone, and Iosh. 5. hee is bid to prepare knives of stone: and this circumcising with a stone did more lively resemble the spirituall circumcision by Christ,Bernard. 1. ser. de c…rcumcis. Hug. lib. 2. de sacram. 12. Thostat. in Exod. Thom. 2. par. 4.70. resp. ad secund. who is the Rocke: so Hugo S. Victor, and Thostatus, and Thomas. Contr. 1. Though the word tzur doe usually signifie a rocke or stone, as Ezech. 3.9. yet in some places it is taken for that which is sharpe, as Psal. 89.44. tzur charbo, the edge of his sword: the same words inverted are used Iosh. 5.2. Charboth tzurim, sharpe knives, which are so called tzurim, because they were in sharpnesse like to a sharpe stone: Piscator: or were sharpned with flints or whetstones. Osiand. 2. And seeing Zipporah was in haste, a sharpe knife, such as they were not without, was readier at hand, than a sharpe stone, which unlesse it had beene prepared of purpose, would not have served that turne: and whence should Iosuah have so many sharpe stones to circumcise above 600. thousand? Iosh. 5. Therefore as Pererius thinketh that the Sichemites because of their number were circumcised with knives and swords, rather than stones, so it is more like so many thousands of Israelites were. 3. And for the correspondencie of the type and the substance, if it had consisted in the likenesse of the instrument, Saint Paul speaking so much of circumcision, would not have omitted it. 3. Therefore upon the reasons before alleaged, 1. both because a knife was readier, Zipporah being in haste, and a knife being at hand was a fitter instrument than a stone; Iunius. 2. And it had put the child to more paine, to hackle off his foreskin with a stone; 3. Neither was it possible to finde so many sharpe stones to circumcise 600. thousand, as Ioshuah did; we conclude that Zipporah did this cure with a knife, not with a stone.

QUEST. XXVII. Whether both Moses sonnes or one only were uncircumcised, and upon what occasion.

Vers. 25. ANd cut away the foreskin of her sonne. 1. Cajetanus thinketh that the singular number is put here for the plurall, and that both Moses sonnes were uncircumcised: because Zipporah at this time calleth Moses a bloudy husband, as now first having experience of bloudy circumcision: But it is not like that Moses eldest sonne, who might now be toward forty yeeres old, was so long uncircumcised: and whereas before vers. 20. Moses is said to take his sonnes, and here mention is made only of a sonne, the text is against his conjecture: and Zipporah calleth him a bloudy husband, because shee was forced to draw her owne childs bloud with that cutting, which she was not put to before.

2. Some therefore thinke, that Moses had left one of his sonnes with his father in law as a pledge of his love and sincere affection, so that he had one only child with him: Hugo. But the text also is against this conceit, for Moses tooke both his sonnes with him, vers. 20.

3. Some thinke that Eleazar, Moses youngest sonne, was borne but a little before Moses tooke his journey, and that for haste thereof he deferred his circumcision, Lyranus, Thostatus, Pererius. But if Moses had it in mind to circumcise his child, he would not of purpose have transgressed the law of circumcision, which exactly requireth every male to be circumcised the eight day.

4. Wherefore the more probable conjecture is, that Moses, seeing the circumcision of his first child to have beene so offensively taken, did in gratiam uxoris, to content his wife, forbeare: this deferring then of circumcision proceeded rather of his humane infirmity and forgetfulnesse, than of any set or deliberate councell. And this the circumstance of the text will beare, seeing Zipporah as not yet thorowly acquainted with this mystery, doth cast away the foreskin with such indignation: Iunius, Pellican, Piscator.

QUEST. XXVIII. At whose feete Zipporah and what she cast.

Vers. 25. CAst it at his feet, &c. 1. The Septuagint read foreign, fell downe at his feete, so also Cajetane: whose meaning is that Zipporah fell downe at the Angels feete, intreating to spare her husband: but so soone as the child was circumcised Moses recovered, and the Angell left him. 2. Rupertus readeth after the same manner, shee fell downe, thinking that shee was prostrate at Moses feete, intreating him to dismisse her. But Moses rather sent her backe in his owne discretion, unto his father, with her children: it had beene an unwomanly part and not commendable, for the wife to desire to depart from such an husband. Simler. 3. But whereas the Hebrew word tagangh signifieth, she caused it to touch, that is, cast; some say she cast the circumcised foreskin at the feete of the Angell to appease him: so the Chalde Paraphrast, and Tharg. Hier…solymitan: but the words following in the next verse, shew that she cast it at his feete whom she called bloudy husband: Perer. 4. Some referre it to the child, that shee cast it at his feete, and Kimhi saith it was an use among the Hebrewes to call the infant circumcised, the spouse or husband. But to what end should Zipporah say thus to a young infant that understood her not? Simler. 5. Therefore she cast it at Moses feete, whom in indignation she calleth bloudy husband: Simler. Iun. Perer.

QUEST. XXIX. Why Zipporah calleth Moses husband of bloud.

Vers. 26. THou art indeed a bloudy husband unto mee. 1. The Septuagint translate, the bloud of my sonne, stetit, is stayed: which translation having no ground at all, or colour out of the originall, but Augustine to great businesse, quaest. 11. in Exod. and maketh him flie unto allegories and mysteries: for it seemeth to make a contrary sense unto the originall, seeing she called Moses a bloudy husband, because of shedding of her sonnes bloud: it is like then it stayed not. 2. Rabanus thinketh that shee called Moses so, and accuseth him of cruelty, for commanding her to circumcise her child: so also Vatablus: But seeing shee by this meanes redeemed her husbands life, shee no doubt did not thinke much p. 46of her childs circumcision in that behalfe, but thought it well done to save his life. 3. Some thinke, shee by bloud meaneth not only this present griefe, but other troubles which she was like to endure: as if shee should say, if our journey began with such a hard hap, what is the end like to be? 4. Aben Ezra will have Zipporah thus to say unto the child, whom they used to call chatan, husband, spouse, because of the joy of circumcision: whom she first calleth husband of bloud, because she feared that her husband would dye; but when she saw he was escaped, then she correcteth her speech, and calleth him husband of bloud, because of the circumcision: but this name of husband, who se…th not, better to agree to Moses, than to her child? Ex Perer. 5. Wherefore she thus saith unto Moses, calling him husband of bloud, both because shee was faine to redeeme him with the bloud of her child, and in respect of circumcision it selfe, which she held to be a bloudy law being not yet thorowly instructed in these rites: sic Thostatus, Iunius, Ferus: but shee calleth him not man of bloud, which name in Scripture is given to cruell and bloudy men, but husband of bloud.

QUEST. XXX. Whether those words rehearsed againe, were uttered by Zipporah or by Moses the writer.

Vers. 26. BVt shee had said husband of bloud because of the circumcision. 1. Piscator, because the word is put in the plurall, circumcisions, thinketh that she so speaketh in respect of the circumcision of both her sonnes: but seeing one of them only is here circumcised, and because at this time only Zipporah was put to doe it her selfe, which caused her thus to say, shee so speaketh because of the circumcision of this child. 2. Some thinke that these are the words of Zipporah, and that shee either qualifieth her former speech, turning her words which she had uttered, of the bloud and death of her husband, (for so Aben Ezra taketh them to be spoken to the child, that he was circumcised, with the death and losse of her husband) and after that by this circumcision she perceived her husband to bee recovered, shee applied her speech to circumcision. Iunius in his Analysis (saving that hee holdeth these words to be uttered to Moses, and not to the child) expresseth the same meaning, that Zipporah expoundeth and excuseth her former words, that by bloud she understandeth circumcision whereby the young infant, being upon the way, and in an Inne, might bee put in danger. 3. But I rather approve Iunius judgement in his annotations, that these are the words of Moses, rather than of Zipporah, shewing a reason of her speech: for that shee repeated the same words, being uttered with indignation twice, it is not like; especially after that the danger was over, shee had small cause to expostulate with Moses: for then she had shewed that shee had preferred the childes health, before the life of her husband: so also Zeiglerus.

QUEST. XXXI. How Zipporah knew that Moses was striken for the neglect of circumcision.

BUt another question will be here moved, how Zipporah knew that Moses was in danger for neglect of circumcision. 1. Some thinke that the Angel appeared in a visible shape, and both by signes and words threatned Moses because his child was uncircumcised: Cajetan. But to devise words or speech to be said beside Scripture, it is not safe. 2. Some thinke that Moses was put in mind by this sudden sicknesse of his fault, and spake or made signes to his wife to circumcise the child: Aben Ezra, Simler. But the suddennesse, and greatnesse of the sicknesse which made Moses altogether unable to doe it himselfe, may be thought also to have given him small respite, either to bethinke himselfe, or to give notice to his wife. 3. Some thinke that shee had heard before of her husband, how straightly they were injoyned to circumcise their children the eight day: and that of her selfe it came into her minde that they had not done well in omitting the childs circumcision: Osiander. But it seemeth by her words of indignation, that shee had not so reverent an opinion of the necessity of circumcision, as of her selfe to enter into an action so much displeasing unto her. 4. Therefore I consent with Iunius, that (whether the Angell appeared in visible shape, or no, as some thinke; yet) by evident signes, it appeared both to Moses and Zipporah, that Gods wrath came upon him for that cause: the phrase here used, that the Lord, occurrebat ei, came upon him, & dimisit cum, and departed from him, doth shew, that God after some sensible manner assaulted Moses, that they both knew, both from whence that sudden stroke came, and for what cause.

QUEST. XXXII. Who it was that departed from Moses.

Vers. 26. SO he departed from him. 1. Not Zipporah tooke her leave of Moses, and returned to her father, as Lyranus: for beside that the Verbe is put in the Masculine gender in the originall: it is more like that Moses sent Z…pporah backe, than that shee first sought it. 2. Nor yet is the meaning that Moses left him, that is, his child new circumcised and sent him backe to his father in law: as Paulus Burgensis. It should have beene said then, that Moses left her, which is his wife, rather than him, that is, the infant, that could not shift for himselfe. Perer. 3. And to understand it of the disease, that it left him, is somewhat improper: But it must be referred to the Angell, for he departed now from Moses, that before …an upon him, met him, or assaulted him: sic August. q. 11. in Exod.

QUEST. XXXIII. Of the mysticall application of this story.

NOw for the mysticall application of this story. 1. That of Gregory Nyssen: is somewhat farre fetcht: that Moses married to Zipporah a Midianitish woman sheweth a Christian teacher addicted to Philosophie, which he must circumcise and pare off many error… from, before it can bee admitted in p. 47Christianity. 2. So is also that application of Pererius not so fit, that as Moses was chastised because one of his children was uncircumcised, though the other had received circumcision: so it suffiseth not the judgement only to be reformed and circumcised, but the will and affection also must be purged. 3. That of Ferus is more fit: that Christ may be said to be our husband of bloud, by whose bloud we are purged: And Zipporah betokeneth the Church, which by repentance doth circumcise her children to make them acceptable unto God.

QUEST. XXXIV. What manner of faith it was which the people had in beleeving Moses.

Vers. 31. SO the people beleeved. 1. Not all the people whom the Egyptian taskmasters would not suffer to intermit their worke: Simler. but a convenient number of the people gathered together with the Elders: Pellican. 2. These having seene the signes before mentioned, as the Rod turned into a Serpent, Mos…s hand suddenly to become leprous, and to be healed againe, and the water turned into bloud, gave credit unto Moses and Aaron, and beleeved they were sent of God: Osiander. 3. But this seemeth to have beene but a temporarie faith: for a while after they are offended with Moses and Aaron, when their affliction at the first was made more heavy. Simler. 4. And now they see the effect of Gods promise, that the people should at the first hearken unto them, Chap. 3.18. Borrh.

4. Places of Doctrine.

1. Doct. The use of true miracles.

Vers. 5. THat they may beleeve. The end then and use of true miracles is to confirme faith: whatsoever miracles are wrought to any other end, as to perswade any false doctrine, and to draw away the people from the true worship of God, are false miracles wrought by the operation of Satan, and are not to be regarded, as Moses sheweth, Deut. 13.2. Simler.

2. Doct. Things by their nature noxious and hurtfull, are subdued to the faithfull.

Vers. 4. HE put forth his hand and caught it. By this that this Serpent is turned againe into a Rod, and hath no power to hurt or harme Moses, we see that by the power of God, things by nature hurtfull, yet to the beleeving and faithfull are not noxious, or discommodious. The Lions mouthes were stopped against Daniel, the Viper that leaped upon Pauls hand, forgat her kind. This power and privilege floweth from Christ our head, which as it is externally shewed in such miraculous workes, so spiritually it is now seene in that the old Serpent, the enemie of mankind, hath no power to hurt any of the members of Christ. Simlerus.

3. Doct. Temporary obedience doth often turne aside a temporary punishment.

Vers. 26. SO he departed from him, &c. Zipporah here not of any devotion, but of necessity, circumcised her sonne, yet it pleased God so to accept of this forced obedience that he spared Moses: so many times a temporary and externall obedience doth turne away a temporall punishment: as Ahabs sackcloth put off the punishment threatned, that it came not in his dayes. So the Samaritanes corrupt worship of God delivered them from the Lions, 2. Kings 17. Simler. Piscator. If God be so pleased sometime with outward service, accepting the small beginnings of those that are comming unto him: how much more acceptable unto him is the true spirituall worship?

5. Places of controversie.

1. Cont. Against popish transubstantiation.

Vers. 3. ANd it was turned into a Serpent. This can give no warrant to the popish transubstantiation, and that imagined conversion of the bread into the body of Christ: for here both the Scripture testifieth, that the Rod was turned into a Serpent, and the sense discerned it: but they can shew neither word for their devised change, and sense also is against it. Simler.

2. Cont. Against the Arrians, that Christ is a true God.

Vers. 16. THou shalt be to him as God. The Arrians most blasphemously abuse this place, making Christ no otherwise God, than Moses is called God. Cont. 1. Not the name Eloh…m only is given unto Christ, but Iehovah, which is given to no creature. 2. Not only the name of God, but honour, and worship are given unto him, and to no creature beside: Let all the Angels of God worship him, Hebr. 1.6. Simler. 3. Where the word Elohim is given unto men, it is not properly attributed unto them, but by way of comparison with others, as here in respect of Aaron, Moses is so called, as by way of relation unto God, because they are in his stead in earth: but the Godhead and name of God is simply and properly given unto Christ.

p. 483. Cont. Ecclesiasticall persons subject to the civill magistrat.

FUrther, though Aaron be Moses mouth, and speake for him to the people, yet Moses is made his superiour: so though the Priests and Ministers doe declare unto the people the will of God, and the law is to be required at their mouth; yet are they subject to the Civill power, as here Aaron to Moses: Pellican. as the Apostle saith, Let every soule be subject to the higher powers, Rom. 13.1.

4. Cont. Against the baptisme of infants by women.

Vers. 25. ANd Zipporah tooke a sharpe knife. This example is alleaged by the Romanists to prove the lawfulnesse of Baptisme by women in the case of necessity: Bellar. lib. 1. de Bapt. cap. 7. Contra. But this example cannot serve their turne: 1. because the Minister of circumcision in the old Testament is not precisely appointed as the Minister of Baptisme is: for the Levites and Priests were not specially charged by commandement to bee Ministers of circumcision, but that charge did indifferently lie upon the masters of the family, Gen. 17.9. But in the Gospell they are bid to baptise, that are commanded to teach, Mat. 28.20. Piscato…. 2. The Romanists lay upon baptisme a necessity of salvation: but here the necessity was not in respect of the infant uncircumcised, but in regard of Moses, and not a necessity of eternall salvation, but of preserving the outward life. Piscator. 3. Zipporah did it in presence, of Moses: by this example they may allow women also to baptise in the presence of the lawfull Minister. Simler. 4. And though it pleased God to remit the temporall punishment, upon this externall obedience, yet this sheweth not, that God did approve this act: as before instance is given of the Samaritanes, who were delivered from the Lions, being but halfe worshippers of God, 2. King. 17. the Lord onelyonly sheweth hereby, that it is pleasing unto him that the externall discipline of the Church should be preserved. Simler. 5. This then being in it selfe an unlawfull act in Zipporah, saving that necessity forced it, and extraordinary: it cannot be drawne to an ordinarie practice, specially where there can bee no such necessity. Iun. 6. This example rather sheweth that baptisme though by an unlawfull Minister, is to be held to bee baptisme, as after Zipporah had circumcised her sonne, he was not circumcised againe, then that such are to be allowed lawfull Ministers Heretikes are not fit Ministers of Baptisme, yet if they keepe the true forme of Baptisme,Lib. 2. cont. epist. Par…en. c…p. 13. the Church useth not to baptise after them: for, as Augustine well saith, That which is given … be said not to be given, although it may be rightly said, not to be rightly given.

5. Cont. That the punishment for the contempt of circumcision was not only temporall, but in Gods justice eternall.

Vers. 24. THe Lord met him, and would have killed him. Bellarmine from hence would prove, that the penalty of the neglect of circumcision was only temporall, and consequently, that circumcision had not to it annexed the promise of remission of sinnes and deliverance from eternall death, as the Sacraments of the new Testament have, lib 2. de effect. sacrament. cap. 17. Resp. 33. ad argum. 1.

Cont. 1. The penalty inflicted for the omission of circumcision is laid upon the party himselfe that is not circumcised, even that person shall be cut off, Gen. 17.4. therefore this example of punishment imposed upon the parent, for the neglect of it in his sonne, is not fitly urged to that end. 2. that law is made against those that willingly neglect circumcision, and so wilfully breake the Lords covenant: but here is no contempt but only negligence and oversight. 3. It followeth not, Moses only should have beene temporally chasticed, for this negligence, therefore the neglect of circumcision was onelyonly punished by temporall death: like as God would have killed Aaron with temporall death for consenting to the Idolatry of Israel, Deut. 9.20. Doth it therefore follow, that the punishment of Idolatrie was only temporall? God unto his servants remitted in merciemercy the eternall debt chastising them onelyonly temporally, for their owne amendment and the example of other. 4. But that the contempt of circumcision deserved everlasting death in the justice of God appeareth both by the phrase, that soule shall be cut off from his people, which signifieth a finall perishing from the Church of God, both in this world and in the next, as it is taken, Levit. 20.3 that he which giveth his seed to Moloch shall bee cut off: as also by the reason there given, because hee hath broken the Lords covenant: and cursed is every one which transgresseth any part of the law, Deut. 27.26. And the curse of God is not only temporall, but eternall. 5. Further, that circumcision had annexed to it a promise of grace, and remission of sinnes, the Apostle sheweth, calling circumcision the seale of the righteousnesse of faith, Rom. 4.11. and the outward circumcision represented the circumcision of the heart, whose praise was not of men but of God, Rom. 2.29.

6. Cont. Against the necessity of Baptisme.

NEither can this example of Zipporahs necessary circumcision of her sonne bee fitly alleaged to prove an absolute necessity of baptisme: an hypotheticall, that is, a conditionall necessity depending upon the precept of Christ, wee graunt, that it is necessary, that baptisme both in generall should bee retained in the Church, because Christ hath instituted it; and in particular, that every one should yeeld ready obedience thereunto, as unto Christs ordinance, when it may bee conveniently had: but such a penall necessity as to imagine children dying without baptisme, to bee excluded the kingdome of God, cannot be admitted. 1. This were to tye salvation unto the externall signe, and so to limit the worke of the spirit. 2. Some of the fathers indeed, as Augustine, held such a necessity, but hee made the same necessity of the other Sacrament, upon these words of our Saviour, Ioh. 6.53. Except yee eat the flesh of the p. 49Sonne of man, &c. ye have no life in you, &c. Simler. 3. There is not the like necessitie of baptisme now, and of circumcision then, for that was tied to the eight day, so is not baptisme: and the necessitie was not in respect of the infant, but of the parent that neglected it: as the child here was not in danger but Moses himselfe.

6. Morall observations.

1. Observ. That one standeth in need of anothers gifts.

Vers. 14. DOe not I know Aaron thy brother &c. that he shall speake. God could if it had pleased him, have given unto Moses the gift of eloquence & utterance, but he rather joyneth Aaron as assistant unto Moses, not giving all gifts unto one, but so diverslie dispensing and disposing his graces, that one may stand in need of another: even as the members of the bodie cannot say one to another, I have no need of thee, 1 Cor. 12.21. Simler.

2. Observ. Against emulation.

WHen he seeth thee, he will be glad in his heart. That is, hee shall bee farre from emulation or envie though his younger brother were preferred before him, as Cain envied Abel, Ismael, Isaac, Esau, Iacob. Simler. This teacheth us, that wee should not envie the preferment of others before their equals, and in some sort their elders and superiors: preferment neither commeth from the East nor from the West, or from the South, but it is God who maketh high and low, Psal. 75.6.

3. Observ. Against negligence in receiving the Sacraments.

Vers. 24. HE sought to kill him. We see by this what a great sinne it is before God to neglect the Sacraments: if the Lord spared not Moses his faithfull servant, for an oversight onelyonly and negligence, how much greater shall their punishment be, that runne into open contempt of the holy mysteries? Ferus. Let men learne then by this example, that they deferre not the baptisme of their children, nor omit the receiving of the Sacraments; for God holdeth this as a wrong done to himselfe, when his ordinance is neglected, contemned or prophaned: for this cause (saith the Apostle) many are weake and sicke among you, and many sleepe, 1 Cor. 11.30.

4. Observ. That masters of families, especially pastors, doe rule well their owne families.

FUrther, in that it sufficed not, though Moses himselfe were circumcised, seeing his child which was of his familie and charge was uncircumcised: this is gathered, that it is the dutie of masters of families, specially of Pastors and Ministers, and such as have charge over others, that they see that all their domesticals be well ordered and governed: for otherwise God will require it of them; as is evident in the punishment of Heli, who being a good man himselfe, yet bare too much with the lewdnesse of his sonnes, Perer. as the Apostle saith, Hee that cannot rule his owne house, how should hee care for the Church of God? 1 Tim. 3.5.

5. Observ. The sword and word must concurre together.

Vers. 27. HE met him in the mount of God and kissed him. Moses the Prince and chiefe Magistrate, and Aaron appointed to be the chiefe Priest, doe each kisse the other, and joyne both the Politike and Ecclesiasticall power together; then the people beleeved: so the Church of God is edified, when the sword and word doe concurre together: as David and Sadok, Ioas and Iehoiadah, Iehosaphat and Amariah, Iosias and Hilkiah, the Kings and chiefe Priests did one assist the other, Ferus.