Commentary on Genesis and Exodus, Theological treatise · Chapter 22 · Questions · Question 52 – Question 55
QUEST. LII. Whether S. Paul transgressed this law, Act. 23. when hee called the high Priest painted wall: and whether in deed he did it of ignorance.
BUt here by the way somewhat would be added, concerning S. Pauls fact, in calling Ananias the high Priest, painted wall; and afterward being told that he reviled Gods high Priest, he excused himselfe by his ignorance, alleaging this text, Act. 23.4, 5. 1. Some here answer, that where he saith, God shall smite thee thou white or painted wall, that it was no imprecation, but a prediction, that God would punish him, Genevens. And in saying, I knew not that he was the high Priest, his meaning is, Non se attendere debuisse quis ipse sit, &c. That he was not to regard what he was, but what the Lord commanded him, Marbach. But if S. Paul had knowne him to be the high Priest, and yet had spoken evill of him, he had alleaged a text against himselfe: neither can any extraordinarie motion or instinct of the spirit be pretended, in stirring him up to doe an act against the law, for God is not contrarie to himselfe. 2. Some thinke that Paul speaketh foreign, as it were in mockage, hee did see nothing in him worthie of the Priesthood, and therefore did not acknowledge him to bee the high Priest, Calvine, Gallas. Or because the Priesthood was now determined, and abolished in Christ, that hee did usurpe upon an office that belonged not unto him. But this cannot stand neither: for if S. Paul had knowne him to bee the high Priest, though hee were an usurper, or unworthie that place, yet occupying that roome and place, hee would have reverenced him for his place sake, for even evill Magistrates are not to bee deprived of that honor which belongeth to their office: as S. Paul said to Festus, who had objected, Too much learning maketh thee mad, I am not mad, O noble Festus: he giveth him his title of honour, though he were a partial Judge. And Cyprian to this purpose saith,Lib. 4. Epistol. Epist. 9. Quamvis in falsis & spoliatis Sacerdotibus, umbram tamen ipsam ina…era Sacerdotalis nominis cogitans, dixit, &c. Although in false Priests now spoiled, (and robbed of their place) yet he considering the vaine shadow of the verie Priests name, said, I know not brethren, &c. Hee saith that Paul reverenced the very shadow and shew of the Priestly authoritie in them. 3. Some thinke, that Paul reverenced his place, knowing him to bee the high Priest, but taunted his person. But Paul could not have reverenced the place and Priesthood, but hee must needs also have given some honour to the man, qui illo praeditus erat, which bare that place and office, Calvine. 3. Procopius his opinion is this, Paulus seipsum reprehendit, & colligit, cum liberi…s invectus fuisset in summuni Pontificem, Paul doth reprehend and recover himselfe, having too freely inveighed against the high Priest. But S. Paul in this place railed not at all, for then he had offended against his owne doctrine, Ephes. 4.29. Let no corrupt communication proceed out of your mouthes. Though S. Paul had not knowne him to be the high Priest: yet hee was not to revile, nor speak evill of any. 5. Iunius opinion is, that Paul was utterly ignorant indeed that hee was the high Priest,… because he was a stranger, and the high Priest was not discerned by his priestly apparell, but when he went into the Temple. Iunius further seemeth to thinke, that Paul did not know him so much as to be a Judge: for the Tribune, or Captaine of the souldiers, was the chiefe in that assemblie, and the rest stood by on their feet. 6. But it appeareth that Paul knew him to sit as Judge, as hee saith, Thou sittest to judge me according to the law, &c. But in the rest I subscribe unto his judgement, that Paul, non ironicè loquitur, sed simpliciter, spake not ironically, but simplie and plainely, that he knew him not to be high Priest; and yet hee confesseth no error, for hee railed not at all: Nam longe differt justa reprehensio à maledicta, A just reprehension farre differeth from rayling, Gallas. There are then two parts of Pauls answer: for as they objected two things, that he railed, and that upon the high Priest; so he answereth to the latter part, excusing it by his ignorance, that hee knew him not to bee the high Priest: to the other hee also maketh answer out of his judgement and knowledge, denying that hee had railed: for hee knew well enough by the law, that no ruler of the people ought to bee railed upon: therefore S. Paul knowing him to si… as a Judge, though hee was utterly ignorant that he was the high Priest, had sinned against his owne knowledge,Lib. 4. Epistol. Epist. 9. if hee had railed upon him. So indeed, as Cyprian saith, Nihil contumeliose locutus est adversus sacerdotem, Hee spake nothing contumeliously against the high Priest, &c.
QUEST. LIII. What is understood here by abundance and licour.
Vers. 29. THine abundance, or plentie, and thy licour. The Hebrew word signifieth teares. 1. Some by the word melea, fulnesse, understand wine, because it floweth abundantly: by the other word dimah, teares, oyle, because it is pressed forth by drops like unto teares, Vatablus. But in this sense the principall part of their fruits and increase should have beene omitted, namely their corne and other dry fruits. 2. Some by fulnesse understand the plentifull yeere; by teares the barren yeere: signif…ing that even then when they had the least increase, they should remember to pay their first fruits and oblations, Cajetane. But this seemeth too curious. 3. Calvine will have plenitudinem, fulnesse, taken pro genere, in generall for all kinde of increase: and teares to be referred to one speciall kinde, namely the licour. 4. But D. Kimhi his exposition is more currant, and R. Salomon agreeth with him, whom Lyranus and Iunius follow: that by fulnesse wee are to understand the ripe drie fruits, and by teares the licour and moist fruits. And so the sense is perfect, comprehending all kinde of fruit that reneweth and increaseth. 5. The vulgar Latine readeth, primitias & decimas, &c. Thy first fruits and thy tithes thou shalt not defer to pay. But the sense is rather given than the words: for in the originall there is no mention either of tithes, or first fruits. The Chalde referreth it only to the first fruits of corne and wine, and the Septuagint likewise, so also Iunius. But it may generally be understood both of their first fruits and their tithes, because they were to offer both: and the words are generall, Thine abundance and thy licour thou shalt not keepe backe, Oleaster. 6. They must not deferre the offering of such things, Non diff…ratur debit… pars in alterum annum, The part which was due should not be put off till another yeere, Cajetane: but they should give willingly, readily, and with a cheerefull minde.
QUEST. LIV. Of the difference of first fruits and tithes.
FIrst fruits and tithes, which were offered by the people under the old law, divers waies differed: 1. In respect of the end and use:Thom. 2.2. q. 86. art. 4. in Cor. & …. first fruits were offered, ex speciali causa, in recognitionem divini benefic…i, of a speciall cause, for the recognition or acknowledging of the divine benefit: as confessing that they receive all from the hands of God. As the people are taught in what manner they should offer their first fruits, when they were come into the land of Canaan, Deut. 26.10. And now loe I have brought the first fruits of the land which thou, O Lord, hast given mee. But the tithes were given to the Levites for their maintenance for their service in the Tabernacle, Numb. 18.21. 2. The first fruits were a kinde of oblation, because they were offered unto God. Sacrifices and oblations were thus distinguished: Sacrifices were they, quando circa res Deo oblatas aliquid fit, when somewhat was done about those things which were offered unto God: as when the beasts sacrificed were killed: but that was said properly to be an oblation,…. ibid. qu. …. art. 3. ad▪ 3. when any thing was offered, etiamsi nihil circa ipsum fiat, although nothing be done unto it, beside the bare oblation: as when they offered bread or wine. Now first fruits were as an oblation presented and offered unto God: but tithes were not properly oblations, quia non immediate Deo, sed ministris divini cultus exhibentur, &c. Because they are not immediatly yeelded unto God, but unto the ministers of the divine worship. 3. The first fruits were due onelyonly to Aaron, and his sonnes the Priest, Numb. 18.13, 14. the tithes belonged unto the Levites, ibid. vers. 21. 4. The quantitie of the tithes was set and determined, which were the just tenth part: Sed primitiva non erant speciali numero definita: The first fruits were not defined of what special number they should be, but were left to the discretion of the offerer. Yet the Hebrewes have a certaine tradition, that they should not exceed the 40. part, nor be under the 60. part; as they doe gather thus: They were commanded in the offering of their first fruits to give unto their Priests the sixt part of an Epha or Bath which contained three bushels,In 45. cap. Ezechiel. for the Ephah was the tenth part of the Chomer, which contained thirtie bushels: the sixt part of the Epha being about halfe a bushell, was just the 60. part of the Chomer, So Hierome.
QUEST. LV. Of the divers kinds of tithe.
NOw there were divers kinds of tithes, as they are thus observed by Hierome: 1. There was the tenth of all their increase, which was due unto the tribe of Levi from all the rest of the tribes, Numb. 18.21. 2. The Levites out of their tenths offered a tenth as an heave offering unto God, which was given to Aaron, and the rests of the Priests, Numb. 18.28. and this was called foreign, the second tenth. 3. There was another tithe, which every one divided and set a part in his barne, to eat when they went up to Jerusalem, wherewith they made merrie both they and their houshold, and invited the Priests and Levits thereunto: this tenth part, if the way were too long, they might turne into money, and bestow it as they thought good when they came to Jerusalem, Deut. 14. vers. 23, 24. 4. There was beside all these a fourth kinde of tithe, qua… pauperibus recondebant, &c. which they laid up for the poore: they were called foreign, the poores tithe: these tithes were laid up every three yeares, and they were for the poore Levites, for the stranger, fatherlesse and widow, Deut. 14.26. Hierom. ibid.