Commentary on Genesis and Exodus, Book 2 · Chapter 5
CHAP. V.
1. The Argument and Method.
THis Chapter hath two parts: The first containeth the message which Moses delivered to Pharaoh, vers. 1. with Pharaohs refusall, vers. 2. and their replie from the authoritie of God, vers. 3. The second sheweth three events of this message: the first is the increasing of the peoples servitude commanded by Pharaoh, to vers. 10. and executed by his officers, to vers. 11. The second, the beating of the officers and rulers of the children of Israel, vers. 14. with their complaint unto Pharaoh, vers. 15.16. with his unmercifull and ungentle answer, to vers. 19. The third is the expostulating of the officers with Moses and Aaron, to vers. 20. and of Moses with God, to vers. 22, 23.
2. The divers readings.
Vers. 3. The God of the Hebrewes hath met with us. I. P. better than, is called over us. B.A. or hath called us. L.V.S. or, we worship the God of the Hebrew. G. The word nikra is so taken,I.P. 2 Sam. 1.6. and it is here taken in the same sense, as the other nikra with he, chap. 3.18. as it may appeare by the like construction with the preposition ghal.
I. A. P.Lest he meet us, or fall upon us with the pestilence. I.A.P. better than, lest the pestilence come upon us. L.V.S. or, bring upon us the pestilence. G. for then the preposition should bee superfluous, or, lest hee smite us with. B. but the word phagangh signifieth to run upon, not to smite.
I.S.Vers. 5. And would ye make them leave their burthens? I. It is better read with an interrogation, and so it containeth a reason, why he would not have the people called from their worke: as the Septuagint, following the sense and not the words, let us not therefore cause them to cease, better than to read affirmatively, ye have caused them to cease. A.P. or, doe cause them to cease. B.G. as being confident upon their multitude, and so intending a rebellion: or, how much more if ye give them rest from their worke? L. that is, if they multiplied before being under sore labour, how much more if they take their case? but here these words, how much more, are not in the originall.
I. A. P.Vers. 9. Let them not regard lying words. I.A.P.L. vaine words. V. S. B. G. but shakar signifieth properly to lie, to deale falsely, as Gen. 21.23.
I.A.P.Vers. 14. Finish your works, every dayes taske in the day thereof I.A.P. better than, finish your dayes worke, every dayes taske G. for the words are transposed, or, your dayly taskes in their due time. B. the sense, but not the words: or, the works belonging to the day. S. or, fulfill your worke every day. L. here is wanting, of the day.
Vers. 16. The fault is in thy people. I. or, thy people offendeth. P. better than, there is wrong done to thy people. I.L.S.B. or, thy people is blamed. G.V. It is better referred to the Egyptians that they were in fault, because they gave them no straw, than to the Israelites: it is not like they would lay the fault upon their brethren.
Vers 19. After he had said, that is, the King. I. better than, after it was said. L.G.B. for the word le… mar, is in the active, or, they saying, foreign, S. it is referred to the King that so had said, vers. 8.
3. The explanation of doubtfull questions.
QUEST. I. Why the Lord so often sent Moses and Aaron.
Vers. 1. THen Moses and Aaron went and said unto Pharaoh, &c. Whereas the Lord might at once have destroyed Pharaoh, and have delivered his people, yet it seemed best unto him by divers and sundrie messages to deale with him: 1. That Gods power might appeare in shewing his wonders. 2. That the Israelites might see the wonderfull care which the Lord had of them. 3. To exercise their patience, being not delivered at the first. 4. And to leave Pharaoh without all excuse, Simler.
QUEST. II. Whether Moses and Aaron went in alone to Pharaoh.
COncerning the number of them that went to Pharaoh: 1. Neither is the conceit of the Hebrewes to be received, that thinke, the Elders, who should have accompanied Moses and Aaron, forbeared of feare, and therefore they were not afterward suffered to goe up into Mount Sinah with Moses: for neither did Aaron goe up, and yet presented himselfe with Moses to Pharaoh. 2. Neither is it to be thought with Thostatus and Pererius, that the Elders went not in with Moses: for this had beene directly against Gods commandement, chap. 3.18. 3. Wherefore it is like that the Elders also went in, but Moses and Aaron onelyonly are named as the principall, as vers. 4. Pharaoh in saying, get ye to your burthens, speaketh not to Moses and Aaron onelyonly, but to the other Israelites with them: Iunius, Simlerus.
QUEST. III. Whether Pharaoh were altogether ignorant of God.
Vers. 2. I Know not Iehovah. 1. Paulus Burgens. thinketh that Pharaoh so spake, because the name Iehovah was not knowne to him. But it is not like that Moses would use a strange name of God, which Pharaoh understood not. 2. Thostatus thinketh that hee simplie denied not God, but that he was Iehovah, that is, the ruler and governour of the world, that seeth and beholdeth all things. But this is too curious, and it seemeth that Pharaoh had no good opinion of the Godhead and divine power, 3. Therefore, whereas there is a twofold knowledge of God, the one naturall by the creatures, the other spirituall by the word of God; the first onelyonly sheweth that there is a God, the other teacheth who that God is, and how to be served; it is like that Pharaoh was not altogether void of the first, which he abused, detracting from the true God, and giving the divine honour unto filthie Idols, but the true God he was utterly ignorant of, Borrh. 4. So that beside his grosse ignorance, hee in pride of heart contemneth and despiseth the true God: Simler. Hee acknowledgeth the God of the Hebrewes to bee no God, and inferiour to the Idols of Egypt: Perer. and of no such power to command him being King of Egypt: Pellican: and afterwards by plagues and judgements hee is taught to confesse and acknowledge God, Ferus. 5. And there are foure causes that for the most part doe bring men to denie God: either feare, as Peter denied Christ; or grosse ignorance, as the wicked thinketh there is no God, Psal. 10.4. or corruption and wickednesse of life, as the foole saith in his heart there is no God, Psal. 14.1. or abundance of prosperitie, which maketh a carnall man thinke that hee is sufficient of himselfe without God: and therefore the Prophet prayeth, that God would not give him too much, Lest I be full and denie thee, Prov. 30. 6. These three last did concurre in Pharaoh, his ignorance, wicked life, and abundance of prosperitie, Perer.
QUEST. IV. Why mention is onelyonly made of going three dayes journey.
Vers. 3. LEt us goe three dayes journie into the desert, &c. 1. Some doe mystically apply these three dayes journie as Augustine to the Trinitie. Ferus understandeth it of the purging of our thoughts, words and works, Perer. Of the way of Christians by faith hope and charitie. Borrhaim observeth the like number of three dayes, as chap. 19. when they are bid to sanctifie themselves against the third day. Ionas was three dayes in the belly of the whale, Christ rose the third day. But such mysticall applications are but mens wittie devices. 2. Neither is the conjecture of the Hebrewes sound, that whereas it was not three dayes onelyonly, but three moneths journey unto mount Horeb, where they sacrificed, as appeareth chap. 19. they say a day is taken here for a monethmonth: for thus Moses request should have beene captious, and full of deceit. 3. Therefore Moses maketh mention onelyonly of three dayes journey, as the Lord commanded him, who knew that Pharaoh would not grant so small and reasonable a request, that his inhumanitie might bee made manifest, and so Gods judgements to be just, Thostat. Lyran. 4. And though God purposed that Israel should never returne into Egypt againe, yet it was not necessarie, nor convenient, that all the Lords counsell should bee revealed to such a cruell Tyrant: and herein Moses told no untruth, but onelyonly prudently concealed some part as the Lord directed him, Simler.
QUEST V. What other things were said and done by Moses before Pharaoh.
COncerning other things said and done by Moses. 1. Neither is it likely that Moses rehearsed unto Pharaoh the benefits, which the Egyptians had received of him, as Iosephus but rather he might make mention of Iosephs worthie acts done in Egypt. 2. Neither is any credit to be given to Artapanus report, alleaged by Eusebius, how Moses caused fire to come out of the earth, that being committed to prison,Euseb. lib. 9. de praeparat▪ Evang. cap. ulti…. his keepers were suddenly slaine, and the gates opened of themselves, and he came into Pharaohs chamber without any let: and how certaine Priests for deriding the name Iehovah, which Moses had written in a table, were sudenly striken dead: it is like, if such memorable things had beene done, Moses would not have omitted them, Perer. Therefore to know the summe of Moses acts, it sufficeth us to have recourse to the storie here p…nned by himselfe.
QUEST. VI. In what sense Pharaoh saith they were much people.
Vers. 5. BEhold now much people is in the land, and would ye make them leave their burthens? 1. Some referre it to that which was said before, vers. 13. Moses gave this reason of his request, that the people might be dismissed to sacrifice to God, lest he come upon them with the pestilence: and so Pharaoh should answer, that although the pestilence came upon them, he could spare many of them, because they were a great multitude. 2. Some thinke that Pharaoh objecteth to them rebellion, that they being confident upon the strength and multitude of the people, did gather them together, and caused them to remit their works, intending some mutinie: Vatab. 3. Other doe make this to be the sense, if the people having beene kept under by sore labour, doe so increase, how much more if they had their case? sic Pellican, Osiander, Latin. interpret. 4. But it is best read with an interrogation: Seeing they are much people, would you hinder them, and so their works should be intermitted, that were so profitable and of such advantage to Pharaoh? Iun. Simler. This sense is most fitting and agreeable to the text, as may appeare by the scope thereof.
QUEST. VII. Why they used straw in making bricke.
Vers. 7. YE shall give the people no more straw. 1. They used straw to make bricke both to temper the clay therewith, that it might be firmer: Lyran. as also to cover it, and keepe it from parching and chapping by the sunne, as also to burne the bricke with: Simler. 2. There was great use of bricke in Egypt, not onelyonly because they wanted stone, but for that the buildings made of bricke were durable and continued long, as the wall that compassed Athens was made of bricke, and Iupiters temple: Plinl. ib. 35. cap. 14. The same author also reporteth from Epigenes, that there was bricke worke in Babylon of seven hundred yeeres continuance, wherein the observation of the starres were graven: Perer. 3. As for the allegories which are here devised, as by the strawe to understand evill thoughts, by the clay, corrupt doctrine, by Pharaoh, the devill, I omit them as humane devices.
QUEST. VIII. Whether Moses sinned in expostulating thus with God.
Vers. 22. MOses returned unto the Lord and said, &c. 1. Some (as the Hebrewes) doe altogether blame Moses in expostulating thus with God, and lay upon him an imputation of a grievous sinne, and for this cause they say the Lord would not suffer Moses to enter into the land of Canaan. But if Moses herein had committed so great an offence, the Lord would not have vouchsafed him so gratious an answere. 2. Neither yet is Moses altogether to be excused, as some thinke, that he speaketh not out of his owne sense, but in the peoples: Augustine thinketh, that he uttered not verba indignationis, sed inquisitionis, & orationis, words of indignation, but of inquisition, as desirous to be further instructed. 3. But in that Moses was impatient of delay, and complaineth that the people were not yet delivered, whereas the Lord had before told Moses that Pharaoh would not let them goe at the first, this sheweth Moses forgetfulnesse, and herein his faith and infirmitie strive together: Simler. Borrh.
QUEST. IX. How the Lord is said to afflict his people.
Vers. 22. WHy hast thou afflicted this people. 1. God is said to afflict his people not onelyonly because he suffered it to be done, for so (as Thostatus reasoneth) God might as well be said to lie, because he permitteth it to be done. 2. Neither onelyonly because the message, which the Lord sent by Moses to Pharaoh, was the occasion of this persecution, Perer. 3. But, beside that such evils as are punishments of sinne, and not sinne may be caused by the Lord, as the Prophet saith, Shall there bee any evill in a citie, and the Lord hath not done it? Amos 3.6. The Lord is said to afflict his people, as by whose providence their affliction was sent, and the Lord directeth the same to his glory, the good of his people, and the destruction of his enemies, Simler.
4. Places of Doctrine.
1. Doct. The beginning of our calling alwayes most difficult.
Vers. 23. SInce I came to Pharaoh to speake in thy name, he hath vexed thy people, &c. This people being neere unto their deliverance are more grievously vexed: so the beginning of a mans calling and turning to God is alwayes most difficult, and Satan seeketh by all meanes to supplant them, that are departing from him: so it is said in Ecclesiasticus, chap. 2.1. My sonne, if thou wilt come into the service of God, prepare thy soule to tentation: Ferus, Pererius.
2. Doct. The preaching of the law discovereth and reviveth sinne.
FUrther, in that by Moses preaching to Pharaoh, he was thereby more incensed, and his cruelty increased, we see what the preaching of the Law worketh without the Gospell, it reviveth sinne, and discovereth that which before lay hid: as the Apostle saith: Sinne tooke occasion by the commandement, and wrought in me all manner of concupiscence, Rom. 7.8. Ferus. not that the law is evill, or properly bringeth orth or causeth sinne, but mans corrupt nature thereby taketh occasion, and rebelleth against the commandement, and so sin which before lay hid and secret, is made more manifest and beginneth to shew it selfe: see Rom. 7.12.13.
5. Places of Controversie.
1. Conf. Not Protestants but Papists and Romanists, the raysers of rebellion and plotters of treason.
Vers. 1. THen Moses and Aaron went and said to Pharaoh, &c. thus saith the Lord God of Israel. Pererius here upon giveth this note, that Moses notwithstanding the unjust vexation of his people doth not cause them to rebellion, but goeth in peaceable manner to the King: so farre he collecteth well: then he proceedeth, and very untruly chargeth the Protestants, whom he blasphemously calleth Hereticks, in this manner. Qui specioso quodam obtentu, nescio cujus libertatis & religionis Evangelicae, omnia humana juxta que divina jura confundentes ac pervertentes rapinis incendiis que , ac caedibus sectam suam fundare, & propagare ac confirmare conati sunt: Who by a goodly pretence of (I know not what) libertie, and the religion of the Gospell, confounding and perverting all humane and divine lawes, endevour by rapines, burning and slaughter to establish, propagate and confirme their sect. Perer. in cap. 5. disput. What could be said or devised more maliciously against the profession of the Gospell?Pererius. If one word onelyonly be changed, and for Evangelicae, put in Pontificiae: if for the religion of the Gospell he had said the Popish religion, nothing could be uttered more truly: For we call the heaven and earth to witnesse, that we are free from such imputations of rebellion, as the late dayes of the Marian persecution in England can plentifully testifie, when many hundred Martyrs willingly laid downe their lives, like meeke lambes, and patiently committed their bodies to the fire, not inciting the people to any insurrection or stirring against their Prince. But the Romanists all the dayes of Queene Elizabeth, our late Sovereigne of blessed memorie, tooke a quite contrarie course: they would never suffer her to be at rest: but first attempted a rebellion in the North, after in Ireland, then procured the Spanish nation to enterprise a professed invasion; wherein the Lord shewed himselfe our protector from heaven: not contented herewith, they hatched as cockatrice egges many unnaturall treasons against her sacred person: but the Lord preserved his annointed from their wicked conspiracies, and granted her, in despite of them all, to end her dayes in peace. Since which time their heads have beene working, and have disquieted, and endangered the state, first by conspiracie of some Popish Priests, combined with some more noble in birth, than in any other condition, or part of true nobilitie. And of late by the desperate plot of some miscreant Gentlemen, Jebusited by that wicked seed and seminarie of Satan, they would have undermined the Parliament house, set the same on fire, and made an end at once, of his sacred Majestie, with all his honourable States and Peeres: more cruell than Caligula, which wished that all the Senators of Rome had but one necke, that he might have stricken it off at once. Now let all men judge whether these be not the men rather which pervert all humane and divine lawes, which with fire and sword would make havocke of all; the very enemies of all pietie and humane societie.
2. Conf. Against the Epicures that denie the divine providence.
Vers. 20. WHy hast thou afflicted this people, &c. This teacheth that afflictions and calamities which are sent upon the people, doe proceed from God, and are governed by his providence, contrary to the wicked opinion of Epicures, who did not acknowledge any divine providence in the world, but ascribed all to fortune and chaunce: like to these, whom the Prophet speaketh against, Who were frosen in their dregges, and said in their heart, the Lord will neither doe good nor evill, Zephan. 1.12.
6. Places of Exhortation and morall duties.
1. Observ. The neglect of the service and worship of God procureth plagues.
Vers. 3. LEst he run upon us with the pestilence. The neglect then of the service of God procureth divers plagues, as here Moses feareth lest the people if they should not offer sacrifice and doe service unto God, should be punished: Simler. So the Apostle affirmeth that the Corinthians were chastised, some with sicknesse, some with death, for unreverent receiving of the Lords supper, 1 Cor. 10.30.
2. Observ. Many receive the Gospell joyfully at the first, but after fall away.
Vers. 21. THe Lord looke upon you and judge. At the first this people when Moses brought them a joyfull message of their deliverance, were glad and thankfully received that gladsome tidings, chap. 4.31. But now being more vexed and oppressed than before, and not seeing their present deliverance, they murmure against Moses: Such is the propertie of many in these dayes, that are content to receive the Gospell, as long as it bringeth ease and prosperitie with it, but in time of adversitie they fall away: Ferus; whom our Saviour compareth unto seed sowne in stony ground, which as soone as it riseth, is parched away with the heate of the sunne, Matth. 13.5.
3. Observ. The Gospell falsly challenged to be the cause of Gods judgements.
Vers. 21. YE have put a sword into their hand to slay us. They lay the fault upon Moses and Aaron, and make them the cause of their trouble: So Achab charged the Prophet Elias that he troubled Israel: Thus the heathen Idolaters accused the Christians, as the causes of the plagues and famines that were in the world; as blind superstitious people doe now lay the like imputations upon the Gospell, whereas their superstition and Idolatrie procureth Gods judgements, Simler.
4. Observ. In the time of affliction we must fly unto God by prayer.
Vers. 22. MOses returned to the Lord, &c. By which example wee are taught in all our afflictions and necessities, to have recourse unto God by prayer, as the Apostle prescribeth, If any man be afflicted, let him pray, Iam. 5.13. So the Prophet saith, For my friendship they were my adversaries, but I gave my selfe unto prayer, Psal. 109.4.
5. Observ. Some things fall out in shew contrarie to Gods promises in the beginning to trie our faith.
Vers. 23. ANd yet thou hast not delivered thy people. The Lord after he hath made gracious promises to his servants, doth suffer some things contrarie thereunto to fall out for the time; for the triall of their faith and patience: God promiseth unto Abraham to multiplie his seed as the starres of heaven, and yet afterward bid him sacrifice his sonne, in whom the hope of his seed was: So God promised the Israelites prosperous successe against Benjamin, yet at the first they were twice overcome: David was annointed King in Sauls place, yet hee was persecuted of Saul, and driven from his countrie for a while: but at the length, the Lord made good to the full all his promises toward him, Perer.