Commentary on Genesis and Exodus, Book 2 · Chapter 6 – Chapter 7
CHAP. VI.
1. The Argument and method.
THis chapter hath two parts: the first is a declaration or rehearsall of the charge which the Lord giveth unto Moses: which containeth a double commandement or commission: the first to goe unto the Israelites, to promise them deliverance, unto vers. 20. The other unto Pharaoh, to vers. 14.
In the former three things are shewed: 1. The foundation of the peoples deliverance: which consisteth in the power of God, vers. 3. his promises made to the fathers, vers. 4. his compassion upon the afflictions of the people, vers. 6. 2. The promise followeth, partly to deliver them out of bondage, vers. 6.7. partly to bring them into the land of Canaan, vers. 8. 3. The effect is shewed, that the people because they were afflicted hearkened not unto him.
In the other commission, first the Lords commandement is set downe, vers. 11.2. Then Moses refu…, vers. 12. 4. The renewing of the commandement.
In the second generall part by way of digression is inserted the genealogie of Moses, who came of Levi▪ wherein, first briefly the genealogie of the two elder sonnes of Iacob, Ruben and Simeon, is set downe vers. 14.15. to make a way for Levi. Then the genealogie of Levi is expressed, and of his three sonnes, of Gershom, vers. 17. Merari, vers. 19. of Kohath and of his sonnes, Amram, (of whom came Moses and Aaron. who are specially insisted upon vers. 25. to the end) and of Izzari, vers. 21. and Vzziel, vers. 22.
2. The divers readings.
Vers. 3. I appeard, &c. in the name of God almightie. I.G. in God, shaddai. V. as an almightie God. I. ….B. being their God. S. but the word (name) is fitly supplied, as the other part of the verse sheweth, but in my name Iehovah, &c.
I. B. G. cum caeter. I. A.But in my name Iehovah, was I not knowne. B.G.I.V.A.P. better than, my name Adonai. H. my name foreign, Lord. S.
Vers. 7. That I Iehovah bring you out from the burdens of the Egyptians. B. G. cum caeter. rather from being under the burdens. A. that ye be not subject to the burdens. I.
A. B.Vers. 8. Which I did lift up my hand to give it. A. B. H. better than, upon the which I lift up my hand to give it. L. S. P. for upon is not in the text: or, for the which. V. for also is added: or, which with l…ft-up hand I sware to give. I. I sware is inserted.
V.L. I.Vers. 12. Gave them a commandement, to the children of Israel. V. L. I. or, commanded them to the children of Israel. A. P. better than, concerning the children of Israel. B. the preposition el, signifieth to, or then, gave them a charge to goe to the children of Israel. G. S. to goe, is added.
A. P.Vers. 14. Chenoch and pall…. A.P. rather than, Chanoch. I. for it is hatephpathah, where pathah is assumed to sheva, to helpe to pronounce it, and it is better expressed with e than a, as the Septuag. Hanoch: so also V.L. for it is expressed with the some points with the other Henoch, Gen. 5. and rather than Henoch. S.L.V.B.G. for it is written with cheth, which is rather expressed with ch, than, h.
I.Chetzron. I. rather than, Hesron. L. B. or without an aspiration, Esron. S. or Hetzron. V. or Chezron. A P. The first letter is cheth, which is as much as ch: the other tsadi, which is expressed by …z.
Vers. 16. Kehath. I. B. A. P. rather than Caath. L. S. or Cahat. V. or Kahath. G. for it is with sheva, which soundeth e.
I. V. cum caeter.Vers. 18. The yeeres of the life of Kohath I.V.L. cum caeter. rather than, Kahath lived. B. G.
Vers. 25. Pinchas. I.A.P. not Pinhas. V. or, Phinees, L.S. or, Phinehas. G. for the middle letter is cheth ch: but because of the better sound the last is used.
I. A. I. V. L. cum caeter. I. V. A.Vers. 27. These are they that spake to Pharaoh: and in the end of the verse, This is that Moses and Aaron. I. V. L. S. cum caeter. better than, these are that Moses and Aaron which spake. B. G.
Vers. 29. And it was, what day the Lord spake. I. V. A. P. better than, in the day that the Lord spake. B.G.L. for vaichi, it was, is omitted.
3. The explanation of difficult questions.
QUEST. I. Of the divers names which are given unto God in Scripture.
Hierome epist. 136. ad Mar…ella….Vers. 3. I Appeared, &c. by the name of almightie God. Hierome noteth that in the Scripture there are tenne severall names given unto God: 1. Eel, which signifieth strong. 2. Elohim. 3. Elohe, God, derived of the former word Eel, so called because he is mightie and powerfull. 4. Sabaoth, or Tzebaoth, the God of Hostes. 5. Helion, high, as Gen. 14.22. he is called the most high. 6. Eheje, Exod. 3.11. so named of his being. 7. Adonai, Lord. 8. Shaddai, Genes. 17.1. omnipotent, all sufficient; which Aquila translateth strong, mightie. 9. Iah, which is contracted of Iehovah. 10. The last and tenth name is Iehovah.
QUEST. II. Of the divers kinds of names given unto God.
THe names which are given unto God are of foure sorts: 1. Some are simply given unto God without respect to any other thing but himselfe, and either these names shew his essence, as Iehovah, or the persons of the Trinitie, as the Father, Sonne, Holy Ghost. 2. Other names have relation to the creature, so he is called the Creator, Lord, Governour, Preserver. 3. Some names include a negation, or absence of some imperfection incident to the creatures, so is God called immortall, immutable. 4. Some names are given from the properties which are essentiall in God, but accidentall in others, as hee is called just, wise, mercifull, gracious, ex Perer.
QUEST. III. Of the excellencie of the name Iehovah.
BUt of all names which are given unto God, none doth more fully expresse unto us what God is then the name Iehovah: first it is derived of hajah, which in piel doth not onelyonly signifie to be, but to give being: which best agreeth unto God, not onelyonly for that he gave being and life unto all things, but giveth being to his promises, and gratiously effecteth whatsoever he hath promised to his servants: Simler. 2. The Hebrewes also observe, that the letters of this name of Iehovah, jod, he and van, are called literae flatus & quietis: The letters of breathing and of rest: whereby is signified, that God is the author of breath and life, and that in him onelyonly there is true rest to be found. 3. Some of the Rabbines doe in this name comprehend the Trinitie, for Iehovah, they say, signifieth God begetting or giving essence, and if there be a God begetting, there must bee also a God begotten: and because it is impossible, but that betweene the God begetting and the God begotten there should bee a coeternall and consubstantiall love, therefore in this name is insinuated the holy Spirit the God of love. 4. Hereupon some also thinke that our Saviour alludeth to this name, when he thus saith in his prayer, Father I have manifested thy name unto the men, whom thou gavest me, Ioh. 17.6. that is, hee declared openly the doctrine of the Trinitie, commanding his Disciples to baptise in the name of the Father, of the Sonne, and of the Holy Ghost: Ex Perer. 5. Beside, whereas some other names of God, as Adonai, Elohim, are communicable unto creatures, as to Angels and men; the name Iehovah is not communicated to any but given onelyonly unto God, Simler.
QUEST. IV. The name Iehovah understood of Christ.
SOme thinke that the name Iesus is derived of Iehovah, shin, being inserted onelyonly to signifie the assumption of the humane nature: but the Angell giveth another interpretation of the name Iesus, because Christ should save the people from their sinnes, Matth. 1. so that it is rather derived of Ieshuah, salvation, than of Iehovah: Simler. But howsoever it is for the derivation of this name, the signification doth most properly agree unto Christ, who is indeed God Iehovah: for so the Prophets speaking of Christ doe call him Iehovah, as Ierem. 23.61. This is the name whereby they shall call him, Iehovah our righteousnesse. And as now the Lord calleth himselfe Iehovah, because of this powerfull deliverance of the Israelites out of the bondage of Egypt: so Christ shewed himselfe Iehovah in delivering of us from the spirituall thraldome of Satan, Borrh.
QUEST. V. Of the right pronuntiation of the name Iehovah.
FUrther, there is some difference in the pronuntiation of this word Iehovah, which is called tetragrammaton, because it consisteth of foure letters, he, jod, vah, he, as foreign in Greeke, Deus in Latin have likewise foure letters. Irenaeus doth seeme to call it Iaoth: Isodor, iodiod: Diodorus Siculus saith that the name of the Jewes God was Ia…: lib. 2. cap. 5. So also Macrobius lib. 1. Saturnal. cap. 18. Clemens Alexandrinus Iau: lib. 5. Stromat. Theodoret saith that the Samarites pronounce it Iava, the Hebrewes Ia: quast. 15. in Exod. Perer. But the received pronuntiation is Iehovah, as may appeare by the abbreviation thereof used in Scripture, Iah; Exod. 15.2. Iah is my strength. Hence also it is probable that the Heathen derived the oblique cases of Iupiter, Iovis, Iovi: for from Iehovah, Lib. 1. d…con. sens. Evang. cap. 22.the word love seemeth to be contracted, which might make Varro also to thinke, Deum Iudaeorum esse Iovem, that Iove was the God of the Jewes, as Augustine alleageth out of Varro.
QUEST. VI. Whether the name Iehovah be ineffable, that is, not to be pronounced.
BUt here will be moved a greater question, why this name Iehovah should be called foreign, ineffable, not to be uttered, as the generall custome of the Hebrewes is at this day not to expresse it: 1. We refuse Genebrands opinion, who confidently affirmeth that the word Iehovah is neither Iudaicum, nor Christianum, neither a Jewish, nor a Christian word, neither received of the Fathers, nor of the Rabbines, nor yet learned of Christ and his Apostles: to this it may be answered, that the Rabbines followed herein the received use of the Hebrewes: and whereas the Septuagint in stead of Iehovah read foreign, Lord, it is no marvell, if in the new Testament, therein they follow the translation of the Septuagint, being of so great authoritie. 2. Bellarmine, because Hierome for Iehovah readeth here Adonai, contendeth that it ought alwayes to be so read: and that the points or prickes of this word Iehovah, are the same that are in Adonai: which moved Origen also in his Hexapla to read for Iehovah, Adonai. Contra. It is evident that Iehovah and Adonai are two divers words, and therefore not of one pronuntiation, and sometime they concurre together, as Gen. 15.8. Iehovi Adonai: will they here read the same word twice adonai, adonai? That the same prickes doe serve divers words, is not strange nor unusuall: and the Septuagint observe not this rule, for they read not Adonai, but foreign. 3. A third opinion is, that the name Iehovah was of old and former times pronounced, but the right pronuntiation thereof was lost in the Captivitie of Babylon, as likewise the puritie of the Hebrew tongue; Perer. But this is a meere conjecture, and yet this being admitted, that some alteration of the tongue then happened, yet this sheweth no more that this word Iehovah should not bee pronounced, than other Hebrew words, but that onelyonly the manner of pronuntiation is changed, which thing falleth out in all languages in continuance of time. 4. Others thinke, that Iehovah cannot be pronounced, because the letters, whereof it consisteth, make no perfect sound. 5. But the Hebrewes generally of a superstitions conceit doe forbeare from reading or naming Iehovah, even in their Synagogues, in the lecture of the Law, thinking that holy name thereby to be prophaned: and they would prove it by that place, Lev. 24.…6. that he which nameth the name Iehovah should be stoned. Contr. 1. That the name Iehovah may safely be pronounced, it is evident by this place, because the Lord himselfe sheweth a difference betweene his name Iehovah, and other names: which Moses could not have understood, if the Lord had not spoken it. Againe, if it bee not lawfull to be pronounced, neither is it to be written: if the Hebrewes doe the one, why not the other? they themselves doe allow that the high Priest may pronounce it in their solemne feasts in the Temple, when they deliver that publike blessing, which is prescribed Numb. 6.24. Iehovah blesse thee and keepe thee: it is not therefore simply unlawfull to utter that reverend name. 2. That place alleaged serveth not their turne: for beside that the word nakab signifieth as well to pierce through, and consequently to curse, as to name: it is evident, that the Lord speaketh not of simple pronouncing the name of Iehovah, but of uttering it in contempt and disdaine▪ as there in the next verse before the word Kalal is used, which signifieth to curse. 6. Wherefore the conclusion is this, that wee grant the name Iehovah, not in respect of the letters, but of that which is thereby signified, the nature and essence of God, to be ineffable. Againe, it may be so called in some sense, because this reverend name is not communicable to any creature. And thirdly, in that it is not to be prophaned or unreverently used, and upon light occasion, but in grave and weightie matters: any of these wayese we confesse the name Iehovah to bee ineffable, but not in their sense, as though it were impietie at all to pronounce it, and that in the very reading of the Scripture we should forbeare to name it, but to pronounce some other word in stead thereof, Simler.
QUEST. VII. How the Lord was not knowne to Abraham, Isaac and Iacob by his name Iehovah.
Vers. 3. BBut by my name Iehovah was I not knowne unto them. 1. Some thinke that the Lord spake not at all unto Abraham, Isaac & Iacob, by the name Iehovah, but that Moses using that name in writing the storie of Gen. spake according to his time: Osiander. But this cannot be admitted, for then whereas the Lord is brought in saying to Abraham, I am Iehovah, Genes. 15. if the Lord did not there give himselfe that name, then he should be made to speake otherwise than he did. And againe, whereas Abraham giveth this name to the mountaine, Iehovah ijreh, the Lord will see or provide: Moses should write an untruth, if that Abraham had not indeed so called it. 2. Some other thinke, that the meaning is, that God had not shewed his power before in working of such wonders and miracles, as he did by the hand of Moses: Paulus Burgens. Rupertus. But beside that the Lord here saith, that he had shewed himselfe unto them by his name Shaddai, that is, omnipotent, and so mightie in workes: it is evident, that as great miracles were wrought before, as the taking up of Henoch, the drowning of the whole world, the burning of Sodom and Gomorrah with fire and brimstone, the turning of Lots wife into a pillar of salt. 3. Some thinke that by this speech is insinuated the great increase of the knowledge of God, which was more fully revealed to Moses, than to Abraham Isaac and Iacob, and afterward was greater in David, and so the neerer they came unto the times of the Messiah: and the Apostles excelled all that went before them in knowledge: sic Gregor. and Gl…ss. interlinear. But this seemeth not to be the proper meaning, for then it might as well be said to David, that his times compared with Moses, God was not knowne to Moses by his name Iehovah. 4. Others doe thus interpret: that God had not to any of them declared the meaning of this name Iehovah, as he did to Moses, Exod. 3. where he calleth himselfe, Eheje, which a…, which is the sense of the name Iehovah, which signifieth the essence and being of God: and beside the Lord did more fully reveale his glorie unto Moses, than unto any other Prophet, Numb. 12.8. He shall see the similitude of God: Lyran. Cajetan. Thostatus. But if this were the meaning, then neither afterward unto the other Prophets should the Lord have beene knowne by the name Iehovah, seeing Moses in respect of cleere illumination hath the preeminence before all Prophets before or after. But that cannot bee, seeing God was revealed unto other Prophets by that name. 5. Oleaster thus expoundeth: i. That whereas Shaddai may be derived either of shadad, which signifieth to spoyle or pray upon, or of shad, which signifieth the …e…tes, and so consequently plentie: and Iehovah is taken either from the roote Havah, to be, or rather of Hovah, which signifieth destruction, as Ezech. 7.26. God was knowne to the fathers both in giving them plentifull graces, and spoyling their enemies, to bestow on them, as he tooke from Laban, and gave unto Iacob: but now he began to be knowne by that name Iehovah, in destroying Pharaoh and the Egyptians, &c. But beside that Oleaster in deriving of the name Iehovah, dissenteth from all other; his collection is not generally true: for God had before shewed his power in destroying the wicked and ungodly, as in the floud, and in the overthrow of Sodome and Gomorrah. 6. Wherefore the best interpretation is this, that whereas the name is taken often for the thing signified by the name, as Act. 1.15. The number of the names that were in …ne place were, &c. i. the number of men: and Rev. 3. I have a few names in Sardis: So here the name Iehovah is taken for God himselfe: Perer. Then whereas the fathers did beleeve in God as omnipotent and all sufficient, able to effect his promises, which they possessed onelyonly in hope, but saw them not fulfilled: Now the Lord will performe unto Israel, whatsoever he had promised to their fathers, in delivering them from their enemies, and giving the land, which he sware unto their fathers that hee would give unto their seed: as the Lord himselfe saith unto Moses, vers. 7, 8. and thus will he be knowne by his name Iehovah, which signifieth being of himselfe: for so of God, in him, through him, and for him are all things; Iun. Simler.
QUEST. VIII. Why the genealogie of Reuben, Simeon and Levi is inserted.
Vers 14. THese bee the heads of their fathers houses, &c. Moses setteth downe the genealogie of certaine tribes, that it might bee knowne, for the more certaintie of the storie, of what stocks those two famous Prophets Moses and Aaron came, the Lords Ambassadors to Pharaoh, and instruments of these great works and wonders wrought in Egypt, and of the deliverance of the people: Borrh. 2. And Moses setteth downe the generation of Reuben and Simeon, which were the two elder, that he might orderly proceed to Levi, lest hee might have beene thought onelyonly to set downe his owne petigree: Simler. 3. And these three tribes are specially named, because they of all other were most hardly censured by Iacob Reuben for his incest, and the other two for their murther, lest they might have beene thought utterly to have beene rejected: Perer. 4. Moses most insisted upon the genealogie of Levi, because that tribe was afterward chosen for the dignitie of the Priesthood, Simler.
QUEST. IX. How Reuben is said here to be the first borne.
Vers. 14. THe sonnes of Reuben the first borne. 1. He was the first borne by nature, but he lost the prerogative of the first borne by his incest: unto the which belonged a double preeminence, the one of a double part, which right was transferred to Ioseph, of whom came two tribes; the other of dignitie and authoritie over the rest of the brethren, which was conveyed to Iudah: Perer. 2. Of Reuben and Simeon; onelyonly those are rehearsed, that came downe with Iacob unto Egypt, because Moses doth make haste to set downe at large the offspring of Levi, descending even unto Phinehes, the sonne of Eleazar, the sonne of Aaron: Iun. 3. Some names are elsewhere otherwise termed, as he which is called Iemuel, is named in the Chronicles, Nemuel, and Sahar, Zerah. Ohad here named is there omitted, either because he died in Egypt, or else his posteritie was extinct and ceased in the wildernesse, Simler.
QUEST. X. Of the age of Levi.
Vers. 16. THe yeeres of the life of Levi, were 137. Levi was elder than Ioseph by foure yeeres: for hee was the third sonne of Lea, borne in the third yeere of the second seven of Iacobs service, in the end whereof Ioseph was borne; hence divers certaine conclusions concerning the Chronologie of the Scripture may be inferred. 1. That Levi was 43. yeere old, when he came downe with Iacob into Egypt, for then was Ioseph 39. 2. That Levi lived 23. yeeres after the death of Ioseph, who lived an 110. yeeres, for Levi was 4. yeere elder than Ioseph, and lived 137. 3. That Levi lived after he came into Egypt 94. yeeres, unto the which if we adde 43. yeeres, which was his age before he went into Egypt, we shall have the whole life of Levi 137. yeeres. 4. Levi died 121. yeeres before the going of the Israelites out of Egypt: for all the time of their aboad in Egypt was 215. whereof Levi lived 94. in Egypt, which summe being deducted from 215. the residue is 121. yeeres. 5. It is gathered that Levi died before Moses birth 41. yeeres, for Moses was 80. yeeres old, when Israel was delivered out of Egypt, but Levi died 121. yeeres before that, then it will follow that he died 41. yeeres before Moses, ex Perer.
QUEST. XI. Of the age of Kohath.
Vers. 18. KOhath lived 133. yeeres. 1. Thus read both the Latine, Septuagint, and Chalde, agreeable to the Hebrew: So that Eugubinus is deceived that saith Kohath, according to the Septuagint, lived but 130. yeeres. 2. Hence it is evident that Kohath died 2. yeere before Moses birth, and 82. yeeres before the deliverance of Israel: for Kohath comming downe with Levi into Egypt, may be supposed to be borne the same yeere: from whence to Moses birth are 135. yeeres, unto which adde 80. yeeres of the life of Moses, and we have the whole summe of 215. yeeres, the whole time of the Israelites being in Egypt. But hee lived onelyonly 133. yeeres: then he must be dead two yeeres before Moses birth. 3. Hence Alexander Polyhistor is found to be in error, who holdeth, as Eusebius reporteth, Kohath to bee but 40. yeere old, when Levi died, who was rather than 94. yeere old, but 43 yeere younger than his father,Euseb. l…b 9. de praep…rat. Evang. cap. ult. being borne the same yeere when Levi went downe into Egypt.
QUEST. XII. Of the age of Amram.
Vers. 20. ANd Amram lived 137. yeeres. If Amram were borne 14. yeeres before Ioseph died, and begat Moses in the 77. yeere of his age as Alexander Polyhistor in Eusebius accompteth: then it is evident that he died 21. yeeres before the departing of Israel out of Egypt, and in the 60 yeere of Moses age, as may bee thus gathered: Ioseph lived after Iacob came downe into Egypt 71. yeeres, being then 39. and his whole age was 110. so Ioseph died 144. yeeres before the departure of Israel, for the foresaid numbers of 71. and 144. put together make the above said summe of 215. yeeres: it will then follow, that Amram borne 14. yeeres before Iosephs death, and living 137. yeeres, died 121. yeeres before the going forth of Israel, ex Perer.
QUEST. XIII. Why the sonnes of Korah and Aaron are set downe.
Vers. 21. ALso the sonnes of Izhar. 1. Moses in the rest of Levi his posteritie, descendeth but to the fourth degree, saving in Aaron and Korah, because of the one came famous Phinehes, and the sonnes of the other are expressed, because they died not in their fathers rebellion, Numb. 16.11: 2. Hebron or Chebron, his posteritie is not set downe, it may be he was obscure, and therefore not mentioned, Borrh. 3. The rest here also are expressed because elsewhere they are spoken of, for the manifestation of the history: as Nadab and Abihu, Levit. 10.1. Mishael and Elzaphan, Levit. 10.4. Eleazar, Numb. 20. and Ithamar, Exod. 38.21. Iun.
QUEST. XIV. Why Aaron tooke a wife of the tribe of Iudah.
Vers. 23. ANd Aaron tooke Elishebah daughter of Aminadab▪ 1. These two, Aminadab and Nahashon his sonne, were Princes of Judah. 2. Thus Levi and Iudah doe match in marriage together, to signifie the conjunction and affinity that should bee betweene the regall and priestly office, Simler. 3. Hitherto the positive law of not confounding the tribes by marriage was not made: and yet afterward notwithstanding it was lawfull for the Priests of Levi to take unto them wives of other tribes, for, because the Levites had no inheritance given them, by such marriages there could follow no inconvenience, by confusion of their inheritance. So Iehoiadah the high Priest married the King of Judahs sister, and Elizabeth wife to Zacharie the Priest was Cousin to Mary the blessed Virgin, of Judah, Simler.
QUEST. XV. How Moses without ostentation setteth forth his owne commendation.
Vers. 27. THese are that Moses and Aaron, &c. 1. Some thinke that these words should be inserted by Ezra, who digested the Scriptures into order, because it seemeth not to stand with the modestie of Moses and Aaron to set forth such a commendation of himselfe. But no such supposition i… here necessarie: for Moses here ascribeth nothing to himselfe, but onelyonly sheweth how …hey were set apart of God, for this great worke: neither is all kind of boasting unlawfull, namely, such as is referred to the glory of God, as Saint Paul did say of himselfe, that he laboured more than all the Apostles. 2. As Aaron i… in the former verse set before Moses, as having the preeminence of nature, because he was eldest: so here Moses is set before Aaron, as having the preeminence of grace, who was first called, and from whose mouth Aaron was to receive direction, and by whose hand Aaron was consecrated to the Priesthood, Pellican.
QUEST. XVI. In what sense Moses saith he was of uncircumcised lips.
Vers. 30. I Am of uncircumcised lips, and how should Pharaoh heare me? &c. 1. Whereas the Septuagint read, of a small voyce▪ Augustine moveth this doubt, that Moses should be said to have so small a voice, as though Pharaoh onelyonly had not beene able to heare them, qu…st. 7. in Exod. But this doubt ariseth upon ignorance of the originall, for the true reading is, I am of uncircumcised lips. 2. As circumcision properly signifieth the cutting off that which is superfluous, in the bodie, and so consequently of any superfluitie in any power or facultie: so uncircumcision signifieth the remaining of that superfluous part, either in any part or power of the bodie, or of the soule: so because Moses stammered in his speech, and so doubled many superfluous syllables, in that sense he saith his lips, that is, his words uttered by his lips were uncircumcised: Iun. But that which is uncircumcised is also taken for that which is polluted and defiled, as S. Stephen saith, Act. 7. that the Iewes were of uncircumcised hearts and eares, Perer. But this is diligently to be marked, that God, notwithstanding Moses so oft complaineth of this naturall defect and imperfection, yet would not take it from him, but giveth him the supplie of his brother Aarons eloquence, that Moses should not be sufficient of himselfe, Perer.
4. Places of doctrine.
1. Doct. Knowledge still increased the neerer they approched to the time of the Messias.
Vers. 3. BVt by my name Iehovah was I not knowne. The Lord did more fully reveale himselfe to Moses than to Abraham: David saw more than Moses of Christ, as it is extant in the Psalmes, and evident by the particular prophesies of the Messiah: Daniel saw more than David, describing the very time of the Messiahs comming: The Apostles saw more than the Prophets, which desired to see those things which they saw, and did not see them, Matth. 13. Thus we see that still in processe of time knowledge increased, and more still was added unto it, and the neerer they came unto the time of the Messiah, the greater was the light: Gregor. homil. 16. super Ezechiel.
2. Doct. God performeth his promises for his owne mercy and truths sake.
Vers. 4. AS I made my covenant with them. The onelyonly cause that moveth the Lord to be gratious to his people, is the remembrance of his covenant which proceeded from his love: there was nothing in this unthankfull people to procure the love of God toward them: So the Apostle saith: Her…i… i… love, not that we loved God, but that he loved us, 1 Ioh. 4.10. Piscat.
5. Places of confutation.
1. Conf. Of certaine Hereticks, that take exception to the authoritie of the booke of the Canticles.
Vers. 3. I Appeared unto &c. by the name of almightie God. Certaine Heretikes (because God was knowne to Abraham by his name Shaddai, to Moses by his name Iehovah, and there is no booke in Scripture beside the Canticles, wherein some of these names of God are not found) have impiously taken exception upon this reason against this booke. Contra. True it is that in the Canticles, which are indited to set forth the sweet spirituall love betweene Christ and his Church, the fearefull and terrible names of God are omitted: in stead of omnipotent, the Church calleth Christ her Spouse, peaceable and lovely: for Lord, her Spouse, her beloved: for Iehovah, that ineffable name, she compareth him to a bundle of Myrrhe, and to an Ointment powred out: so Christ also giveth unto the Church amiable termes, as Sister, Spouse, the Dove and such like: and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Ad…nai, Shaddai, Iehovah, as in the Law, but under the name of God, and our Father, because the Gospell bringeth peace and comfort, not feare and terror: sic Zeigler.
2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah.
BVt by my name Iehovah was I not knowne. The Jewes ascribe much unto this name, affirming that by the vertue thereof miracles may be wrought, and that Christ did thereby effect his great works: they attribute unto this name power to cast out deuils, to adjure spirits, to heale diseases: and hereupon Magicians in their devilish invocations abuse the names of God, Elohim, Adonai, Iehovah.
Contra 1. Words have no vertue or propertie beside the signification. If by words pronounced any thing bee effected, it proceedeth of faith, not of the sound of the words: if any words of themselves wrought any thing, most like the words of prayer; yet not the words, but the prayer of faith saveth▪ Iam. 5.15. If it be answered, that the uttering of the name of Iehovah to such purposes is with faith, I replie that it cannot be, because faith is grounded upon the word: but they have no warrant out of the word, that the syllables of the name Iehovah have any such force. 2. Indeed in the name of Iehovah, that is, by faith in his name, many great works have beene done, but not by vertue of the letters and syllables. As the seven sonnes of Sceva a Jew, by the bare name of Iesus could doe nothing, Acts 19.14. but by faith in his name were miracles wrought, Act. 3.16. 3. Christ wrought miracles not by words and syllables, but because he was Iehovah, the Lord of life and power himselfe, he by his owne power brought forth these wonderfull works. 4. Iosephus writeth that Alexander meeting Iadd…a the high Priest in his priestly garments, having the name of Iehovah in his forehead, did fall downe at his feet and worshipped. But this was not done by vertue of those letters, but by the power of God:Iosephus lib. 11. Antiq. in fine. for being secretly asked of Parmenio, why hee, whom all men adored, fell downe at the high Priests feet, answered: Non hunc se adorare, sed Deo cujus pontifex esset honorem illum habuisse: That he worshipped not him, but yeelded that honour to God, whose Priest he was.
6. Places of morall use.
1. Observ. The greater light of the Gospell requireth greater faith.
Vers. 3. BVt by my name Iehovah was I not knowne. This then was a just rebuke unto the Israelites, that whereas their fathers being a great way from the fulfilling of the promises, and having not such manifest revelations and signes, as they now had by the Ministerie of Moses, yet were more firme in faith than that present incredulous age, Simler. So shall it bee a just rebuke unto us, that live now in the cleere light of the Gospell, if wee be lesse zealous of Gods glorie, than they which have lived before us in the time of ignorance. Therefore let us give eare unto the Apostle: The night is past, and the day is at hand: let us therefore cast away the works of darknesse, and put on the armour of light, Rom. 13.12.
2. Observ. Affliction at the first is grievous, but in the end comfortable.
Vers. 9. BVt they hearkened not unto Moses for anguish of sp…rit. Such is the condition and qualitie of affliction, that it maketh the heart heavie, and so disquieteth the soule, that it can not raise up it selfe to lay hold on any spirituall comfort: Simler. as the Apostle saith: No chastising for the present seemeth to be joyous, but grievous: but afterward it bringeth the quiet fruit of righteousnesse to them that are thereby exercised, Heb. 12.11. Here the Apostle sheweth two divers effects of affliction, one which proceedeth of our naturall infirmitie, to worke sorrow and griefe; the other wrought by grace in those that make good use of their chastisement, it bringeth in the end peace and comfort.
3. Observ. God raiseth honourable instruments from meane places.
Vers. 16. THese are the names of the sonnes of Levi, This tribe, by reason of Iacobs curse laid upon it, was in disgrace and contempt; yet God out of the same raised these honourable instruments Moses and Aaron. So God many times raiseth his servants out of the dust: as Mary was a poore despised handmaid in Israel, yet chosen to be the mother of Christ: the Apostles were taken some from base trades, other from ignominious offices, as Matthew that was a Publican.
4. Observ. God giveth his gifts diversly.
Vers. 30. I Am of uncircumcised lips. Moses had not the gift of eloquence, but he had a most plentifull gift of heavenly wisdome and understanding: thus God distributeth his gifts diversly: Pellican. Aaron had the gift of eloquence, but was in heavenly knowledge and illumination inferiour to Moses. So the Apostle saith, To one is given by the spirit the word of wisdome, and to another the word of knowledge, and to another diversities of tongues, 1 Cor. 12.9.10. Every one hath not all gifts, that one may stand in need of another.