Commentary on Genesis and Exodus, Chapter 31 – Chapter 32
CHAP. XXXI.
1. The Method and Argument.
THis second booke sheweth the execution of the Lawes prescribed unto the people, in the former booke of this second part, or tome: which execution consisteth in the declaration of the peoples disobedience to the Morall law, and their falling from God by their idolatrie, with their …conciliation, to chap. 35. And of their obedience to the ceremoniall prescriptions, touching the erecting of the Tabernacle, with the parts, ornaments, and services thereof, in the six last chapters.
In the former of these is set forth the sinne of the people, chap. 32. then their reconciliation, chap. 33. and afterward the renuing of the covenant, and the restoring of the Law written in the tables of stone, chap. 34.
In the second is declared: 1. The readinesse of the people in offering their gifts toward the making of the Tabernacle, chap. 35, 36. 2. The diligence of the work-men in framing all things according to the patterne, chap. 36, 37, 38, 39. 3. Moses approving of the worke, chap. 39. vers. 33. and the erecting and setting up of the Tabernacle, chap. 40.
But first of all, the Lord giveth certaine caveats and provisions to be observed, before they should settle themselves toward this worke in building the Tabernacle, and they are two, which are contained in this chapter: the first, concerning the work-men and instruments, by whom this worke should be undertaken, to vers. 12. the second, of the time, that during this businesse, the Sabbath notwithstanding should be kept, to vers. 18.
First, concerning the work-men, three things are declared: 1. Their vocation and calling, who they were, whom the Lord had called and appointed, Bezaleel, vers. 2. and Aholiab. vers. 6. 2. Their gifts, whereby they are made able and fit for this worke, are rehearsed, vers. 3, 4, 5. 3. Their worke is appointed, which is either of the Tabernacle it selfe, vers. 7. or of the things which belonged to the Tabernacle, vers. 8, 9. or of the instruments necessary for the service thereof: the Priests apparell, anointing oile, and perfume, vers 10, 11.
Secondly, they are charged to keepe the Sabbath, vers. 13. which charge is renued, vers. 16. enforced by three reasons: 1. From the end; it is a signe betweene the Lord and them, vers. 13. 2. From the punishment of death threatned to the transgressors, vers. 14, 15. 3. From Gods example, that rested on the seventh day, vers. 17.
Then followeth the ratification of all this, the delivering of the tables unto Moses, whereby all before delivered unto Moses, is warranted, confirmed, and as it were sealed.
2. The divers readings.
Vers. 7. The Tent of the meeting together. I.V. better than, the Tabernacle of the meeting together. A. or,I.V. the Tabernacle of the Congregation. B.G.P. or the Tabernacle of the Covenant. L.C. or, the Tabernacle of the Testimonie. S. the words are foreign, …hel moghed, the Tent of meeting together.
Vers. 10. The garments of the ministration, and the holy garments for Aaron. G.B.I.C.A.P. not, the ministring garments of Aaron. L.S. for here the word foreign, bigdhe, twice repeated, is omitted, or,I.B.G. … cater. the vestments wherein the things remaining are wrapped up, V. for here, wrapped up. is added: the word foreign, sharad, signifieth to remaine, but shered, is a ministery, or service. See afterward, qu. 9.
3. The questions discussed.
QUEST. I. How the Lord is said to call Bezaleel by name.
Vers. 2. BEhold I have called by name, Bezaleel. 1. After that the Lord had made an end of shewing unto Moses all things belonging to the Tabernacle, which he would have made, lest Moses might have beene troubled how to finde workmen, to undertake such a curious and cunning worke, the Lord preventeth this doubt of Moses, and telleth him that he had provided such as should take it in hand, Tostat. qu. 1. 2. And he saith, he had called by name, that is, had specially appointed him to that businesse: for so this phrase is used when the Lord sheweth his speciall care toward one▪ either in ordaining him as an instrument of some great worke, as the Lord saith of Cyrus, that he had called him by name, Isai. 45.4. or it is an argument of Gods great love toward such as he calleth by name: as chap. 33.17. the Lord saith to Moses, I know thee by name, and of Israel, Isai. 43.1. Feare not, I have redeemed thee, and called thee by name, Pelarg. Simler. 3. This sheweth also, that whereas the Lord had appointed divers workemen beside: for all the worke could not goe thorow one mans hand, or two: yet he had named Bezaleel, to be chiefe, and the directer of others, Tostat. qu. 1.
QUEST. II. Whether Caleb the sonne of Iephunneh were grandfather to this Bezaleel.
Vers. 2. THe sonne of Vri, the sonne of Chur. Which Chur, or Hur, was the sonne of Caleb, for Caleb of Ephrath begat Chur, Chur begat Vri, and Vri begat Bezaleel, 1 Chron. 2.21, 22. But hereupon ariseth a great question, seeing Caleb was but forty yeere old, when hee was sent by Moses to search out the land, Iosh. 14.7. which was the next yeere after this, in the second yeere of their comming out of Egypt, Numb. 13. how Caleb being but fortie yeeres old, could be great grandfather unto Bezaleel.
1. Hugo de S. Victor. saith it is, insolubilis quaestio, a question not to be dissolved: for by this reckoning Bezaleel could not be above two yeere old; which was impossible, that a child so young should be fit for this worke. And so he leaveth this doubt without further answer. 2. R. Salomon would give some satisfaction: but in stead of avoiding one inconvenience, he falleth into many: he saith that Caleb at eight yeeres old married his first wife Azuba, and she died in the first yeere: the next, which was his ninth, he married Ephrath, his second wife, which was otherwise called Marie, the sister of Moses: and of her he begat Chur in his tenth yeere: Chur in the end of his tenth yeere, which was the 21. of Caleb, begate Vri: Vri in his ninth yeare, which was the 30. of Caleb, begat Bezaleel, and Bezaleel in his tenth yeere, which was the 40. of Calebs age, began to frame the Sanctuary.
Contra. But here many unlikely things are affirmed: 1. That Caleb should take a wife at eight yeeres old. 2. That he at nine should have to wife Miriam, that was very neere ninety yeeres old; for she was elder than Moses, who was now 81. yeeres old, or thereabout: for shee was of some discretion when Moses was but a childe, as appeareth by her answer to Pharaohs daughter, Exod. 2. shee might be then some ten or twelve yeeres old. 3. It is as unlikely that Chur and Vri should have children at the age of ten yeeres. 4. And as improbable it is, that Bezaleel at ten yeeres should be a principall workman in the Sanctuarie.
2. Lyranus also is deceived: who saith, that those there mentioned, 1 Chron. 2.21, 22. Chur, Vri, Bezaleel, were not the same with these, yet of the same name, and of the same tribe. But, as Tostatus reasoneth, it is not like that three in one line, the sonne, father, and grandfather, should be of the same name, with three other following one another in the same line and kinred, as sonne, father, and grandfather, and yet not be the same men: Non credo in tota scriptura repetiri; I thinke (saith he) the like cannot be found in all the Scripture.
3. Tostatus therefore is of opinion, that there were two Calebs, and that this Caleb the sonne of Iephunneh could not be the grandfather, but the other, which was the sonne of Ezram: which he proveth by these two arguments: 1. Because these two Calebs came of divers fathers, the one was the sonne of Ezron, 1 Chron. 2.18. the other the sonne of Iephunneh, 1 Chron. 4.15. wherein Vatablus in his annotation there taketh to be Ezron: but therein is deceived, and must needs so holding fall into the same inconvenience, that Caleb at 40. yeeres was a great grandfather. 2. Because Caleb the sonne of Ezrom, if hee had beene now living could not have beene lesse than 167. yeere old, as it may be thus gathered: Let it be granted that Pharez begat Ezrom at 25. Ezrom begat Caleb at 25. which make 50. yeeres: and the time of the Israelites being in Egypt was 215. from that take 50. yeeres, when Caleb was borne, and there remaineth 165. and two yeeres more were run, when Caleb was sent to spie out the land: so if it were that Caleb, he should be then 167. yeere old, whereas he himselfe saith he was but forty, Tostat.
4. But Tostatus, as he ghesseth right, that there were more than one Caleb, and that Caleb the sonne of Iephunneh could not be the great grandfather to this Bezaleel: so yet herein he is deceived; in making but two Calebs in all; Caleb dupliciter invenitur, Caleb is found to be double, that is, two of that name: whereas it is evident there were three: one was Caleb, called also Chelubai, the sonne of Ezron, 1 Chron. 2.9.18. the second Caleb was the sonne of Chur or Hur, the sonne of the first Caleb, 1 Chron. 1.50. And the third Caleb was the sonne of Iephunneh, 1 Chron. 4.15. Iun. ibid. The first of these three was the great grandfather unto this Bezaleel.
5. But it will be objected, against this answer, that the first Caleb called also Chelubai, had a daughter called Achsah, 1 Chron. 2.49. And this Achsah was daughter to the younger Caleb the sonne of Iephunneh, which was married to Othniel, Iud. 1.13. Whereunto the answer is this, that the first or elder Caleb might have a daughter called Achsah, and the younger Caleb also might call his daughter after the same name, Iun. annot. 1 Chron. 2.49. for upon the reasons before alleaged, it can by no meanes bee admitted, that Caleb of Iephunneh should bee the father of this Chur or Hur, and so great grandfather to Bezaleel.
QUEST. III. Whether this Hur were the same before mentioned, chap. 24.14. supposed to be Moses brother in law.
Vers. 2. THe sonne of Vri the son of Chur. 1. This Chur or Hur is held by the most to have been the same Hur mentioned chap. 17. which helped to stay Moses hands, whom they affirme to have married Miriam or Mary Moses and Aarons sister; So Iosephus, Lyranus, Simlerus. But Tostatus taketh exception hereunto, because this Hur could not be lesse than 140. yeere old, or thereabout; which was too great an age for any to live in those daies: and therefore he thinketh it was not the same Hur, whom Moses left with Aaron, to bee Judges among the people in his absence, while he returned. And thus they would collect the yeeres of the age of Hur: Pharez might beget Ezrom at 25. Ezrom, Caleb at 25. Caleb, Chur at 25. which make yeeres 75: this summe being taken from 215. the time of Israels sojourning in Egypt, there will remaine 140. But Tostatus buildeth upon uncertaine suppositions: for these might as well beget at fortie or fiftie yeeres, as at 25. For it is directly expressed of Hezron, that he had a child at 60. yeeres, after hee had married his third wife, 1 Chron. 2.21. And he had Caleb by his second wife Ephoach: he had another wife, Azubah before, 1 Chron. 2.19. he may therefore bee supposed to have begotten Caleb. at 60. yeeres or thereabout, and Caleb likewise his sonne at the same yeeres or more: wee may allow unto them both 120. yeeres, that they at 60. had those children: so that Hur should not be in this account above 95 yeere old. And it is not necessarie to suppose him to bee so old; seeing he is in the same degree from Ezrom, of the tribe of Iudah, that came downe with his father into Egypt; which Moses was in, from Kohath of Levi, that likewise descended into Egypt with his father, Gen. 46.11. for Ezron begat Caleb, and Caleb Hur: so Kohath begat Amram, and Amram Moses. Hur was in the third generation or degree from Ezron, and so was Moses from Kohath: and the Hebrewes hold, that Amram begat Moses at 77. yeeres. By this comparing of these two lines, it is not necessarie to make Hur much elder than Moses. Therefore whether he were the same Hur or not, Tostatus reason inforceth not the contrarie, but that in respect of his age, this Hur might bee the same before mentioned.
QUEST. IIII. Of the age of Bezaleel.
2. FUrther, Tostatus according to the same computation maketh Bezaleel to be elder than Moses 91. or 92. yeers old. But it is not like, that the Lord would have chosen so aged a man to worke with his hands, in the worke of the Tabernacle: for hee as well wrought himselfe, as taught, and gave direction to others, as is here expressed vers. 4. especially seeing the Levites were at fiftie yeeres discharged from the service of the Tabernacle. Then supposing his grandfather Hur to have been now 90. yeere old, or thereabout, his grandchild Bezaleel might be thirtie or fortie yeeres old: which was a fit age both for ripenes of understanding, and for agilitie and strength in working. Both these supputations then of Tostatus are but weakly grounded, concerning the age of Hur and Bazaleel.
QUEST. V. Of the difference betweene the gifts of wisdome, understanding and knowledge.
Vers. 3. I Have filled with the Spirit of God, in wisedome, and understanding, and in knowledge. 1. Some by these three doe understand the same thing, and thinke that nothing else is here expressed, but the same thing in divers words, that God had indued them with singular skill and dexteritie to make the workes of the Tabernacle: Ex. Tostat. qu. 2. But it is not like that so many words are set downe without speciall use and signification: the rehearsall of the same thing in divers words without some difference, would have seemed superfluous. 2. Augustines opinion is, hoc significativ… dictum esse, Quaest. 18…. i… Exod.that these things are spoken in another signification: that these three, the spirit of wisedome, understanding, and knowledge, must be referred to those things which are hereby signified. But the text it self sheweth, that this wisedome, understanding and knowledge are referred to the skill of working in all manner of workes for the Tabernacle: as vers. 4. to finde out curious workes, to worke in gold, in silver, and in brasse, &c. 3. R Salomon thus distinguisheth them; he taketh wisdome, for that cunning which is infused of God; understanding, for that skill, which a man findeth out of himselfe; and knowledge, for that, which he learneth by the instruction and teaching of another. But seeing the Spirit of God was their teacher, it is not like that they learned of any other. And they taught others, chap. 35.34. they were not taught of others.
4. Tostatus thus doth interpret them: By wisedome hee understandeth the habit of skill infused of God; by understanding, their naturall subtiltie of wit; by knowledge, the cunning which they had learned by instruction and experience. And of the habits infused, some were totally and wholly given them, some were augmented and increased only. And all these three are wrought by Gods Spirit, though not in the same degree and manner: the wisedome, which is the infused skill, was only wrought by God: the naturall aptnes of wit was given them by God, but yet by natural meanes, nothing at all by their own industrie: the knowledge obtained by instruction was also the gift of God, but by their owne labour and diligence.
Contra. But this may be misliked in Tostatus interpretation, that hee thinketh they had the knowledge of Arts gotten by experience: for whence should they have this experience? in Egypt they were only occupied in servile workes, in working in clay, and making of bricke: therefore it is not like, that these were aforehand practised in any such curious Arts, Simler.
5. Oleaster therefore maketh this difference betweene these three: by foreign chocmah, wisedome, or cunning, he understandeth the internall conceit and knowledge, out of the which one proceedeth to worke prudently: by foreign tebunah, discretion, to applie and direct that inward apprehension, and by daghath an experimentall knowledge: to know, saith he, is▪ sensu, vel intellectu experiri, to take triall duplicate page duplicate page by sense or understanding, as Lot saith, he had two daughters, which knew no man,, that is, had no expe…tall knowledge. But what experience could these have of working in all manner of metall and wood, and needle worke, there being no such occasion of triall given them before?
6. Thus then are these three gifts better distinguished: That whereas these workmen are said to have done three things: to finde out or invent curious works themselves, vers. 4. and to teach others, chap. 35.34. and to worke also with their hands, vers. 5. to worke in all manner of workmanship; these three gifts may be applied thus to these three faculties: they had wisedome given them to conceive and apprehend how to worke themselves, which is called the finding out or excogitating of worke: their understanding served to shew, and teach others: therefore the other workmen are said only to be wise hearted, vers. 6. because they were taught, and teached not: and their knowledge guided their hand to be appliable to expresse that in their working, which they conceived in their understanding. These three may be reduced also to these two faculties: foreign, the gift, power, or skill, and foreign, the practice, Simler: the skill was either in their owne apprehension, or in the instruction of others: their practice was in the agilitie of their hands, and expedition of the worke.
QUEST. VI. Whether all the kinds of workes are rehearsed here, which were necessarie for the Tabernacle.
Vers. 5. ANd in the art to set stones, &c. 1. The Latine translater addeth, to worke, marmore, in marble: which is not in the Hebrew, but only in working of stones. But we doe not reade, that any marble was used in the Tabernacle. Tostatus saith, though no marble went to the making of the Tabernacle, yet they might have skill to worke therein: because it belongeth to perfect workemen to have skill to do some things, which they have no need to doe, quest. 7. Contra. This wisdome and understanding was given them, To worke in all manner of workmanship, and to make all which the Lord commanded, vers. 6. Therefore seeing they were not commanded to do any thing with marble, that belonged not to their skill. 2. But Tostatus addeth further, that some workes are expressed, which they did not, as, in diversitate lignorum, to worke in divers kinds of wood, whereas they wrought onelyonly in Shittim wood; and some kinds of worke are omitted, which they did, as in curious weaving, and embroydering. Contra. The Latine Interpreter here doth not translate right: the words are bacharosheth ghetz, in the workmanship of wood, or timber: the text speaketh not of diversitie of wood: and yet they being able to cut and carve in one kind of wood, had skill to doe it in another. 3. Indeed some of their workes are here omitted, which the Septuagint supplieth here, To worke in blew silke, purple scarlet, fine twined linen: but none of this is found here in the originall; yet chap. 35.35. mention is made of all these, whence a supplie may be made here, Simler. 4. It is not to be imagined, that all these workes went only thorow the hands of Bezaleel, and Aholiab, who is joyned with Bezaleel: but that there were many workmen beside, which were taught and instructed by them, chap. 35.34. 5. There were two chiefe and principall workemen, Bezaleel and Aholiab, that were directers to the rest, and taught them to worke, chap. 35, 34. And of these two it seemeth, that Bezaleel was the most excellent workeman, whose gifts and faculties are first of all described by themselves.
QUEST. VII. Whether the wise in heart, received a new gift, or increase rather of the old.
Vers. 6. IN the hearts of those which are wise hearted, have I put wisdome, &c. 1. The opinion of the most is, that God in these increased only those gifts which they had before, as their naturall parts, and their skill in arts, which they had learned: and gave them a further degree of wisdome and knowledge in those kind of workes, as he had done to Bezaleel and Aholiab. Genevens. Tostat. qu. 7. Osiander. But it is rather to be thought, that God altogether furnished them for this worke: that as the Apostles were taken from among the unlearned sort, to build the spirituall Church of Christ; so these were altogether unfit of themselves to have enterprised this businesse, if the Lord had not endued them with the Spirit of wisdome, lest they might have ascribed part of the worke to themselves. And further, whereas they are said to be filled with the Spirit of wisdome, chap. 35.31. this phrase insinuateth, that this gift of skill was inspired, it was not then in them before in part; for then they should not have been filled with the Spirit of wisdome, but received part onelyonly.
2. Oleaster maketh this difference, Deum implesse duos praecipuos artifices, sapientia scilicet nova, &c. That God had filled the two principall workemen with new wisdome: and anxisse eam eis, qui eam ante habuerunt, &c. And that hee increased the same to those, which had it before. But by this means, the inferiour artificers should have had more helps than the other, both naturall and supernaturall, whereas the other had only supernaturall.
3. Simlerus giveth this interpretation, In the hearts of all that are wise hearted, have I put wisdome to make, that God bestowed two things upon them: artem à me hahent & in hunc finem, &c. they have both the skill and art from me, and to this end, to make, &c. so they were wise hearted, but they were wise of Gods making. But that this phrase, to bee wise in heart, sheweth not any speciall and extraordinarie gift of art infused unto them, is evident, chap. 35, 25. where the women, that did spinne with their hands, are said to bee wise hearted.
4. Therefore, Iunius giveth a better interpretation, calling these wise in heart, industrious: now two things are required to make one industrious and so wise in heart, one is willingnes, and the other is aptnes, and agilitie to any worke: as both these are touched, chap. 35.21. Every one whose heart made him willing: and vers. 25. The women that were wise hearted spunne with their hands. So God gave unto them first a willing heart, and they which had any aptnes to do artificiall workes, were then endued with an extraordinarie gift of wisdome, to do the workes of the Tabernacle: they received speciall grace to know how to worke according to the paterne given them, and willingnes … to exercise their gifts to Gods glorie, in setting forward the worke of the Tabernacle. So M. Calvine, He had given them aptnes, and insight: Vt eorum dexteritas semen quoddam esset, That their dexteriti… should be but a certaine seed.
QUEST. VIII. Why Moses was not made fit to do the worke of the Tabernacle.
NOw if it be inquired, why Moses received not this gift of wisdome, seeing hee might best have knowne how to frame those things, having seene the fashion of them in the mount: it may bee thus answered, that although it had been no hard thing with God, to have given Moses wisdome to do such things; yet for these reasons the Lord saw it was not fit: 1. Because Moses was to oversee and direct everie mans worke, and to approve and allow of it being done: and therefore it was not meet, that he should have been a labourer with them himselfe. 2. And beside, Moses was to attend the publike government, to speake unto the people, and to judge their causes; therefore he could not, being letted by publike affaires, have been spared for those works. And as it pleased God to direct his father in law, to give him counsell to appoint under-officers and governours, and not to undertake the whole burthen of government himselfe: so it was requisite, that the finishing of this worke should be transmitted over to other, and the chiefe direction and oversight only to belong to Moses, Tostat. qu. 8.
QUEST. IX. Of the garments of ministration, what they were.
Vers. 10. ALso the garments for Ministration, and the holy garments for Aaron the Priest, and the garments for his sonnes, &c. 1. Some do understand by the garments of Ministration, the holy garments for Aaron, as Tostatus following therein the Latine Translater and the Septuagint▪ who reade only, the holy garments for the Ministerie of Aaron, &c. Whereas there are three distinct garments spoken of, bigd…e haserad, garments of Ministration, and bigdee hakedesh, holy garments for Aaron. 2. Oleaster understandeth, vestes inferiores seu communes, the inferiour or common Priests garments which remained, exutic pontificalibus, the pontificall vestures or rayment being put off, &c. for so the word sarad, signifieth to remaine, to be left. But this cannot bee so: for in the third place the common garments for Aarons sonnes are mentioned also. 3. Iunius thinketh that the curtaines and veiles of the Tabernacle are hereby signified, as also those coverings wherein the Arke, Altar, Table, with other things were folded up, when the Tabernacle was removed. But the curtaines and veiles are not here meant, for they were made of foure colours, blew silke, purple, scarlet, fine twined linen, chap. 26.1. these garments of Ministration were made only of three, blew silke, purple and scarlet, chap. 39.1. …. Therefore the latter kind is onelyonly here understood: namely, those coverings, wherewith those holy things before spoken of were covered, Vatabl. Borrh. Simler. For such cloathes they had to wrappe them in, Numb. 4.6, 7. The curtaines and veiles of the Tabernacle are before understood, vers. 7. under the name of the Tabernacle, which is taken either generally for the coverings, boords and pillars, whereof the Tabernacle consisted: and so it is called …hel, or more specially for the curtains only, which is properly called miscan, chap. 26.1. It is taken in the generall sense here, Tostat. qu. 7. As likewise, chap. 31.26. where it is said, thou shalt anoint the Tabernacle.
QUEST. X. The spirituall signification of the furnishing of Bezaleel, and Aholiab with gifts,
BY the furnishing of Bezaleel, and Aholiab with excellent gifts, for the worke of the materiall Tabernacle. 1. Strabus understandeth here the mysterie of the Trinitie: Aholiab (which he saith) signifieth my protection, betokeneth the Father: Bezaleel (interpreted in the shadow of God) the holy Ghost: and the word or commandement to make the Tabernacle, the Sonne of God. But this application is curious, and dangerous, to prefigure the blessed and immortall Trinitie, by sinfull and mortall men. 2. Yet Bezaleel of Iudah doth most properly prefigure the Messiah of the tribe of Iudah, upon whom the Spirit of God was, the Spirit of wisdome, the Spirit of understanding, &c. and of knowledge, Isai. 11.2. who should be the spirituall builder of the Church, Borrh. Marbach. 3. And by the inferiour workmen, the Apostles are signified, the Euangelists, Pastors and Ministers; who as inferiour workmen under the chiefe builder Christ Iesus, doe edifie the Church. So Saint Paul saith, 1 Cor. 3.10. As a skilfull master builder I have laid the foundation. Againe, as here Bezaleel and Aholiab, and many other were filled with the Spirit of wisdome, for the worke of the outward Tabernacle: so the Apostle saith▪ Ephes. 4.11. He gave some to be Apostles, some Prophets, and some Euangelists, and some Pastors and Teachers for the gathering together of the Saints, for the worke of the Ministerie, and for the edefication of the bodie of Christ, And so as Hierom well saith, Iudais perdentibus architectos, omnis aedificandi gratia translata est ad Ecclesiam; The Jewes having lost their workmen, all the grace of building is transferred to the Church, cap. 3. in Isaiam.
QUEST. XI. Why the precept concerning the Sabbath, is here renued.
Vers. 13. NOtwithstanding keepe yee my Sabbaths. Divers reasons may be yeelded, why the Lord maketh rehearsall here of that precept of sanctifying the Sabbath: 1. Quia segnes admodum & tardi sumus ad cultum Dei; Because we are slow and backward in Gods service, Gallas. 2. Because they were now appointed to begin the worke of the Tabernacle: Ne crederem sibi … esse die Sabbati aedificare, Lest they might thinke, that it was lawfull for them to build upon the Sabbath day, the Lord in this place giveth them charge even in this busie and necessarie worke to keepe the Sabbath, Lippoman. Tostat. Lyr…n. Pelarg. Iun. As likewise, chap. 34.21. both in earing time and in harvest, they are charged to keepe the Sabbath: lest they might take themselves to be excused by the necessitie of these works, Oleaster. 3. Seeing they were not to keepe the ceremoniall lawes, untill they came into the land of … omitted: for the paschal lambe was but once sacrificed in the wildernes, Cajetan. 4. Beside, the Lord hereby would teach them the right use of the Tabernacle, which con…ed in their comming together there, especially upon the Sabbaths to serve the Lord. And therefore these two are put together, Levit. 23.30. Yee shall keep my Sabbaths, and reverence my Sanctuarie: and the Lord complaineth by his Prophet, Ezech. 23.38. They have defiled my Sanctuarie, and prophaned my Sabbaths, Simler. Pelarg. 5. This charge also renued, ad supplet ionem omiss…rum, for the supplie of some things omitted, because it was not expressed before, what punishment hee should have, that did violate the Sabbath, which is declared here that hee should die the death: and it was put in execution, Numb. 15. upon the man that gathered stickes upon the Sabbath, Tostat. Lyran.
QUEST. XII. Why it was more forbidden to labour in the building of the Sanctuarie upon the Sabbath, than for the Priests to sacrifice.
AMong other reasons before alleaged, why mention is here made of sanctifying the Sabbath, this was one; that the people might be here admonished to forbeare even from the workes of the Sanctuarie upon the Sabbath. But then it will be thus objected, seeing the Priests did violate and breake the Sabbath (as one blessed Saviour saith) Matth. 12.5. and were blamelesse: as in killing the sacrifices, and doing other things thereunto belonging, why it was not as lawfull to labour in the building of the Sanctuarie also upon the Sabbath?
Hereunto answer may be made, that there was great difference betweene the sacrifices which the Priests offered upon the Sabbath, and other things belonging to their service, and the other works of the Sanctuarie. 1. The Lord commanded the one, namely, that sacrifices should be offered upon the Sabbath, and that double to any other day: for upon the other daies they sacrificed a lambe in the morning, and another at night. But upon the Sabbath two lambes were appointed for the morning sacrifice, and two for night, Numb. 28.9. And the holy fire upon the Altar was commanded never to go out, Levit. 6.13. this fire then they kept upon the Sabbath, bringing, and laying wood to preserve it. These works they had the Lords word and warrant for. But for the other they had not, nay they were forbidden all kind of worke and labour upon the Sabbath: saving those, which the Lord himselfe excepted concerning the service of the Sabbath: therefore these also in building and framing the things appertaining to the Tabernacle, were likewise inhibited. 2. The Priests are said to violate the Sabbath, in their sacrifices and other Sabbath works, but not properly: because they did such things upon the Sabbath, which if they had not been permitted, yea commanded, of themselves had tended to the violating of the Sabbath: so they did breake it, materialiter, materially, but not formaliter, formally: he breaketh the Sabbath formally, who doth that which is expressely forbidden to bee done upon that day: he materially breaketh it, who doth a worke like unto that which is forbidden, but yet is permitted by the law. As if there were a law, that no citizen should sell any thing to a stranger, but such as were licensed to do it; hee that so selleth being not allowed, transgresseth the law formally: he that doth it, being thereunto licensed, doth transgresse onelyonly materially, in that he doth the same thing, which he committeth that transgresseth the law, but not in that manner. The same difference there was betweene the workes of the Priests, which were allowed by the law upon the Sabbath day, and the like workes of those which laboured in the building of the Tabernacle upon that day, which were forbidden. 3. Another difference is this: the sacrifices belonged to the service of God, which if they should have been intermitted upon the Sabbath, the service of God should therby have been neglected. But though the workes about the Tabernacle did cease upon the Sabbath, Gods worship was not thereby neglected; for they might as well be made upon other daies, and so were. 4. They were to do no servile works upon the Sabbath, but many works necessarie for the building of the Sanctuarie, were servile; so were not the sacrifices, and other duties performed by the Priests upon the Sabbath: therefore the one were permitted upon the Sabbath, and not the other, Tostat. qu. 9.
QUEST. XIII. How the Sabbath is said to bee a signe, that the Lord did sanctifie them.
Vers. 13. IT is a signe betweene me and you, that I the Lord do sanctifie you. Which words are diversly expounded. 1. Some make this the sense: It is a signe, that I sanctifie you, in that I have separated you from other people, & selected you unto my self, Vatab. Lyran. 2. Oleaster thus; Sanctitas Sabbat… signum est munditia, &c. The holinesse of the Sabbath is a signe of cleanenesse, which I require of you: Vt ex dicato tempore Deo, credamus magis nos ipsos dicuri Deo, &c. That by the time dedicated to God, wee should know, that wee our selves much more should be dedicated, Cajetan. But more is here signified than so: the words implie an actuall sanctification, not signified onelyonly. 3. Hierom saith, it is so said, because it was,In Ezech. cap. 20 signum veri Sabbati, a signe of the true Sabbath, wherein wee shall rest from the labours of the world. 4. So also Irenam, Non sine symbole erant signa, the signes were not without some symbole, and signification:Advers. h…res. lib. 4. cap. …. Sabbat… perseverantiam totim di…i, &c. The Sabbaths holding our the whole day, did signifie our continuance in Gods ser…ce. But here the Lord speaketh of an actuall sanctification, not of a typicall signification. 5. Some say it is so called, quia signum erat …ud…ris, because it was a signe of the Covenant, whereby the people did bind themselves to worship the Lord for their God, and such signes were all the other ceremonies, Marbach. But there is a morall consideration in the sanctifying of the Sabbath, therefore it was otherwise a signe, than the other ceremonies. 6. It was then a common signe betweene God and them, they holding God to be their God, Creator and sanctifier, because the Sabbath was a commemoration of the creation: and the Lord taking them for his people, whom he created, redeemed and sanctified, Iun. Tostat. 7. Beside, the keeping of the Sabbath was a signe of difference between them and all other prophane people of the world, who derided the Jewes▪ for their Sabbaths, as … derided them for this, Quod septim…m partem …, Because they lost the seventh part of their age, in resting every seventh day, Tostat. qu. 10. 8. And specially it was a signe of their sanctification: because that day they were sequestred by an holy rest, from thinking or studying upon prophane things: and in respect of the exercises of religion upon that day, whereby they were sanctified: sanctifica…r verbo Dei, we are sanctified by the word of God, Simler. And they did meet together, ad confirmandam …, to confirme their faith by the sacraments, Osiander. And because every Sabbath, discati… doctrinam meam, you learne my doctrine, &c. Iunius.
QUEST. XIV. The reasons why the Sabbath must be observ…d.
Vers. 13. FOr it is a signe, &c. There are here divers reasons yeelded for the observation of the Sabbath: 1. The first is, à sine, from the end, it was a signe betweene God and them. 2. Ab …tili, it is holy unto you, that is, ordained for your benefit and commoditie, as our blessed Saviour saith, Mark. 2.27. The Sabbath was made for man, and not man for the Sabbath, Pelarg. So also Cajetan: It is holy unto you, that is, ad vestrum bonum mandatur custodiendum, it is appointed to be kept for your good. 3. A necessarie, from the necessitie of it: because if they did not keepe it, they should surely die: as thrice the punishment of death is here threatned to those that defile the Sabbath, and doe any worke therein, Pelarg. 4. From the authoritie of the Institutor, quia dicatur Domino, &c. because it is consecrated unto God, vers. 15. It is the Sabbath of the holy rest unto the Lord: therefore it ought to be observed, Cajetan. 5. A facili, from the easinesse of the precept: the Lord appointeth but one day for the holy rest, whereas he alloweth six for labour, Pelargus. 6. Ab exemplo Dei, from Gods example, who created the world in six daies, and rested the seventh, Pelarg. Simlerus. 7. A consequenti, from the event or consequent, in observing the Sabbath: efficient in succedentibus generationibus, &c. They shall procure, that a perpetuall covenant shall be established in their generations, betweene the Lord and their posteritie for ever, Cajetan.
QUEST. XV. What death is meant in this phrase: He shall die the death.
Vers. 14. SHall die the death. Whereas there are divers kinds of death: there is everlasting death both of bodie and soule in the next world, and the temporall death in this life, either of the soule, in being deprived of the life of grace; or of the bodie, either by the hand of God, by sudden and extraordinarie death, or by the hand of the Magistrate: according to these divers kinds of death, so is this place diversly interpreted. 1. Some referre it to everlasting death, and excluding from the societie of Gods servants, Iun. 2. Some understand it of being deprived of the life of grace, Vita gratiae destituetu… hic, & infuturo seculo, &c. He shall be destitute of the life of grace, both here, and in the next world, Lippoman. 3. Some, of being excluded from the people of God, no more to be counted an Israelite, E… Oleastr. 4. Some of the violent death by the Magistrate, Osiander, Simler. 5. Some of extraordinarie death, when God cutteth one off, and so punisheth him by death unlooked for: as God is said to offer a man into ones hand, when he is suddenly killed, Exod. 21.13. Tostatus, who also includeth the punishment of death inflicted by the Magistrate: that when the transgression is apparent, and found out by witnesses, then the Magistrate putteth to death: as the man was stoned that gathered stickes, Numb. 15. But if the profaner of the Sabbath escape the punishment of man, the judgement of God shall overtake him, Tostat. qu. 12. 6. But beside these kinds of death, which shall bee inflicted here, in that it is said, He shall die the death, the other phrase, In being cut off from among his people, sheweth, that beside there remaineth for them everlasting punishment in the next world, as the Lord threatneth to the prophane, fire unquenchable, Ezech. 20.47.
QUEST. XVI. Why the seventh day is called Sabbath Sabbaton.
Vers. 15. IN the seventh day is the Sabbath of holy rest unto Iehovah. 1. Whereas the words in the originall are, sabbath sabbaton, some Hebrewes by the first understand the determined time of the Sabbath from evening to evening: but because they know not certainly where the rest of the Sabbath should begin, and where it should end, they have added an houre more at the beginning, and an houre at the end of the Sabbath: and this they say is called sabbaton; which is a diminutive word, which is formed by putting to on, as of ish a man, is derived ishon a little man. But it is a weake conceit to imagine, that their additions, which are brought in only by their tradition, should be grounded upon Scripture. 2. Oleaster therefore, as the Hebrewes make both these words sabbath, and sabbaton, proper names for the seventh day of rest, so hee translateth them thus, requies requiri, it shall be a rest of rest, making them both appellative, and common names: because there was a greater rest required on the Sabbath, than upon any other day: whereupon in the Gospell, Ioh. 19.31. the Sabbath is called a great or high day: it was greater than the Passeover. But Oleaster is deceived in this collection: 1. For that Sabbath is called an high day because the Passeover did fall out upon that Sabbath. 2. And though it be true, that the Sabbath was a greater day of rest than the Passeover, wherein they were allowed to do such works as were about that which they should eat, Exod. 12.16. which were not lawfull upon the Sabbath, Exod. 16.23. yet the rest of the Sabbath was not greater, than of all other festivals: for the tenth day of the seventh … where the same word is used.
3. Therefore it is better interpreted, It is the Sabbath of rest▪ to make the first a proper name and peculiar to the seventh day, and the other common. So reade Vatad. Iun. Pag…in. agreeing with the Lat. Chald. Septuag. who thus interprete: foreign, the Sabbath a rest, holy unto the Lord.
4. Now in that there is so often mention made of rest, there is more intended, than the outward rest of the bodie only: as though it were sufficient to spend all the day, in lying downe, playing, sleeping: … die …acra opera perficienda sunt: but upon that holy and sacred day, sacred exercises also should be performed, Lippoman.
QUEST. XVII. How the observation of the Sabbath is perpetuall.
Vers. 16. THat they may observe the Sabbath, … their generations for an everlasting covenant. 1. The Jewes hereupon doe take occasion to raile upon Christ, tanquam …, as a law breaker for abolishing the Sabbath: and so they presse these words literally; as though the Lord ordained, that the Sabbath injoyned them should be perpetuall. But beside that the word gholam, or …, doth not alwaies signifie that which is indeed perpetuall and eternall: but sometime onelyonly a long time, Calvine: or …, a time not limited, or determined: the words which are annexed, Throughout your generations, shew that the perpetuitie of this Sabbath is restrained to their posteritie, and that as long as their policie and Common-wealth continued, Osiander. 2. Some doe understand it to bee eternall, in this sense: quia erat …terna rei signum, because it was signe of a thing eternall, August. qu. 139. that is, of our everlasting rest in Christ: aternum manet ipso effectu, it remaineth eternall in effect, Calvine: that is, in ceasing from the works of sin. 3. Some thinke that it is called perpetuall, with relation unto the time of ceremonies: quamdiu vellet Deus observari statum … imperfectum Iudaicum, &c. as long as God would have that imperfect state of the Jewes to be observed, Tostat. 4. But as I refuse not these two last interpretations; so I thinke that there is more signified, that God would have perpetually observed a day of rest set apart for his service, (though not that precise day prescribed to the Jewes) as long as the world endureth: so that it is not only spiritualiter, sed moraliter aternum, spiritually, but morally eternall, Pelarg. and not onelyonly appointed for a politike order, to avoid confusion, that the people should have some certaine day to meet together in▪ to heare the Word, and receive the Sacraments: Gallas. For if the keeping of the Lords day were only grounded upon policie; then any other day might as well be set apart, as this which is now observed. But I say further with Pelargus: Nobis serv…vissime demandatam religionis exercenda curam: That the care of the practice of religion upon the Lords day is straitly commanded us: atque ad cam no… perpetuo …lligari, and that we are for ever tied unto it, by the institution and practice of the Apostles, Act. 20.7. 1 Cor. 16.2. who, as Gallasius well concludeth, did substitute the Lords day in remembrance of Christs resurrection in stead of the old Sabbath, Spiritu Dei, quo ipsi regebantur, by the Spirit of God whereby they were guided. And here Thomas giveth a good note, why the Sabbath onelyonly is here mentioned, the other festivals of the Jewes being omitted, wherein there was a commemoration of some particular benefits, as in the pasch of their deliverance out of Egypt: on the Sabbath; pracipuum beneficium creationis, the principall benefit of the creation was remembred, which is generall to all people, and not peculiar only to the Jewes:1.2. qu. 100. ar. 5. ad. 2. beside, therein was prefigured, Quies mentis in De…, in prasenti per gratiam, in futuro per gloriam; The rest of the mind in God in the present by grace, and in time to come by glorie, Thomas. Therefore, seeing the seventh day of rest is a commemoration of the creation of the world, and includeth a memoriall of Christs resurrection upon that day, and is a symbole of our everlasting rest in heaven, it ought to be perpetually observed.
QUEST. XVIII. Whether the world were made successively in time, or in an instant.
Vers. 17. FOr in six daies the Lord made heaven and earth. 1. Oleaster well concludeth from hence, that God made the world, and the things therein not all at once, but successively one day after another; which he proveth by these reasons: 1. Because the seventh day is determined, wherein he rested, then consequently they were six daies wherein he was making the world. 2. Mention is made of the evening and morning, therefore the day and night one succeeded another. 3. And seeing light was created the first day, and light and darknesse could not be at once in the same hemisphere, the one therefore must needs successively follow the other.
2. But yet, although God made the world successively, in respect of the daies, which one succeeded another; and all was not made in one day: Yet Tostatus opinion is not to be received, that in some of the works of the creation, God did, agere persuccessionem, worke by succession, and in time, and did not produce the creatures, in instanti, in an instant. The first, second and fourth daies worke he granteth were done in an instant: but the third daies worke was done successively, the winde helping to drie it, which is said to have moved upon the waters. And the plants and trees were brought out of the earth in time, God giving such great strength and force to the earth, to bring them forth. As he giveth instance of some herbs, as …, parsely, that will grow out of the ground in the space of two houres. Likewise in the creation of man, hee thinketh it is probable, that the Angels made his bodie of the slime of the earth, and the Lord breathed in the breath of life.
Contra. 1. That God created … Psal. 33.9. he spake, and … 2. That was not the winde, which moved upon the …, as in the same Psalme, vers. …. the Spirit is called the breath of Gods mouth: By … Lord were the heavens made, and all the host of them by the breath of his mouth. 3. Neither did God use the helpe of the Angels in the framing of mans bodie; he did it himselfe: for when he said, Let us make man in our image: he consulted not with the Angels, but with the blessed Trinitie for he was created in the image of God, Genes. 1.27. nor in the image of Angels: for then Christ, when he was made man, should have taken upon him the nature of Angels, which the Apostle denieth, Hebr. 2.16. And it is directly said, that God Iehovah made the man of the dust of the earth, Genes. 2 7. but Iehovah is not given unto any Angell, it is a name peculiar unto God.
QUEST. XIX. How the Lord is said to have rested, and from what.
Vers. 17. IN the seventh day he ceased, and breathed. 1. Which is a metaphor taken from those, which when they have sore laboured doe breath and take aire, Oleaster. Not that God was wearied with the works of the creation, but he onelyonly left creating, all things being finished, which he intended to make, and he did it for our instruction, that we by his example might keep an holy rest. 2. God then ceased from creating of another world, Osiand. or from creating any new workes; for then the creation had not been perfect, if any thing had been wanting: neither could it have been said, God saw all that hee had made, and loe it was verie good, Gen. 1.31. 3. But he ceased not both from preserving that which hee had made, which is no new worke, but that was continued during all the six daies, and is exercised still, Tostat. For God is not like to a builder of an house, or carpenter of a ship, which having finished his worke, so leaveth it: but Gods providence still watcheth over that which he hath made, Gallas. Likewise, the Lord ceaseth not from making particular works daily, for he doth wonderous things, and miraculous thorow the world: sed non creat novas species, he doth not create now any new kind, Marbach.
4. Then here appeareth the error of certaine Hebrewes, which thinke that the Sabbath, which is called Saturns day, was appointed first to bee kept, because that is an unluckie planet, and unfortunate; and therefore it was not fit to undertake any businesse upon that day: for the reason appeareth to be this, because God rested upon the seventh day: and they will not say that God was afraid to doe any thing upon Saturns day, Tostatus quest. 11.
5. Againe, hence is gathered a firme reason, for the continuance and perpetuitie of the Sabbath, because God did not create the heaven and earth only for the sonnes of Iacob, but for all men: Quibus ex aqu… Creator est, nemi…em ergo ab isto Sabbatis… excludi, &c. To whom he is a Creator alike, and therefore no man is to be exempted from the keeping of the Sabbath, Lippoman.
QUEST. XX. What workes are to be rested from upon the Lords day, what not.
ANd as God rested not from all kind of workes upon the seventh day: so neither are all kind of workes unlawfull now to be done upon the Lords day of rest. The workes that men attend are of two sorts, either naturall, or voluntarie: 1. Naturall workes are not forbidden to be done, as to eat, drinke, sleepe, so they be done in order, and measure. 2. Voluntarie works, are either good or evill: evill workes are at all times unlawfall, much more upon the sabbath. 3. Good workes are either sacred, or civill and politicall; the sacred are either immediatly belonging to the worship of God, as the duties of the first Table, which principally are to be done upon the Lords day. 4. Or they are such workes as are mediatly referred unto God; as the workes of merciemercy, the duties of the second Table; which also, if occasion so require, are to bee done upon this day, as to visite the sicke, to helpe those that are in danger. 5 The politike workes follow, as the workes of mens vocation, merchandise, making of warre: all which must be intermitted upon the Lords day: and therefore that commandement beginneth with Remember, that men aforehand should thinke of the Lords day, and not deferre any of their busines till then: but vrgent necessitie constraining, such things may be done then, as the Macchabees did fight upon the Sabbath, and the Disciples of Christ being hungrie, pulled the eares of corne, Marbach.
QUEST. XXI. Whether Moses received the directions concerning the Tabernacle, in the first or second fortie daies.
Vers. 18. THus when the Lord had made an end of communing with Moses, &c. 1. R. Sal…m. whom Lyranus followeth, understandeth this communing, or speech of God with Moses, only of the former charge concerning the Sabbath, not of all the declaration before going, which concerned the making of the Tabernacle; which hee thinketh was done in Moses second going up to the Lord, after the people had made the golden calfe, and so he thinketh the historie to be transposed.
2. Contra. 1. First, as sometime in Scripture the order of time is changed, and the historie transposed, when there is any apparant cause, to meet with some inconvenience, which otherwise might follow: so to imagine any such transposing, where there is no such necessitie, were to bring in such an uncertaintie into the sacred storie, as that we should never know in what order any thing was done. 2. Beside, the manner of speech used by way of transition, vers. 12. when the Lord began againe to speake of …actifying the Sabbath, afterward, or, then, or further the Lord spake unto Moses, &c. sheweth, that this speech followed immediately upon the other communing, which the Lord had with Moses concerning the Tabernacle. 3. The space of time, even fortie daies, while Moses communed with God, sheweth, that God had conference with Moses about more things, than the morall and judiciall lawes, rehearsed, chap. 20, 21, 22, 23. 4. And the second fortie daies was an unfit that for Moses to receive all these instructions in, for then he fell downe … nights before the Lord, Deut. 9.…5. to intreat him for the people: there was not then such opportunitie for Moses to receive those direction…, all the time being … unto God, Tostat. qu. …3.
QUEST. XXII. Why Moses stayed fortie daies with God in the ….
WHen the Lord had made an end. Which was after fortie daies: 1. Because all this time needed not be spent in promulgation of the former lawes, which might have been delivered in a shorter time; the Hebrewes thinke, that Moses further received then their Cabala, which if they indeed did understand to be the mysticall doctrine of the Messiah, they therein should not thinke amisse: but the Jewish Cabala hunteth after letters and syllables, and doth gather mysteries out of them, which hath no warrant from Moses. 2. During then this time, beside the receiving of these lawes, and instructions, Moses no doubt was exercised in the meditation of them, and made perfect in the sense and understanding thereof, as likewise the mysterie of the blessed Messiah was now revealed unto him. 3. And although the Lord by the illumination of his Spirit, could in one day have inspired Moses with the knowledge of all these things: yet it pleased God, that Moses should continue in this exercise the space of fortie daies, for these two ends: 1. That he himselfe might hereby be more assured of his calling, and by this continuall meditation be throughly prepared and made fit: 2. And that the people by this miraculous worke of Moses abode with God fortie daies without meat and drinke, might be induced to receive Moses message and ministerie with greater reverence, Simler.
QUEST. XXIII. Why the Lord gave the written law.
HE gave him two Tables of the Testimonie. 1. the Lord gave not the written law to the ancient Fathers, but deferred it till Moses time; because as the Apostle saith: lex non est posita justi…. the law is not given unto the righteous: habeba… in semetipsis justitiam legis, they had in themselves the law of righteousnesse: but after that this law of righteousnes grew into oblivion, & extincta esset in Egypt…, and was as extinguished in Egypt, &c. it was necessarie to be renued by the written law, Irenaeus. 2. Lex data est, Lib. 4 cap. 30.ut per …am lux, qua in nobis est, accendatur, &c. The law was given, that thereby the light which was in us should bee increased,Lib. 1. super Io…, cap. 11. De …ug… s…cul. cap. 3. In Esaia… cap. …4. Cyril. The light of nature being dimmed, it was to be cleared and renued by the law. 3. Ambros addeth further, Lex quid operatur, nisi ut omnis mundus subdit…s fieret Deo, &c. What else doth the law worke, but that all the world should bee subjected unto God? &c. for by the law commeth the knowledge of sinne. 4. Hierom giveth another reason, why the written law was given, which was first written in all mens hearts: because, Iudei se solos accepisse legem gloriantur, &c. The Jewes only boast, that they received the law: hereby is signified, that seeing the law commandeth nothing, which was not before imprinted in the heart by the instinct of nature, that they, qui leges ha… observav…riut, &c. which should observe these lawes, should obtaine the reward, &c. whether they were Jewes, or Gentiles, as S. Peter saith, In everie nation he that feareth God, and worketh righteousnesse, is accepted with him, Act. 10.35. 5. The law also was given to prepare men for the Messiah, whose comming then more and more approached: for two waies did the old law lead men unto Christ; one way, Testimonium de Christo perhibendo, by giving testimonie of Christ: as our blessed Saviour saith, All things must be fulfilled, which are written of me in the law, See more of this question, qu…st. 6. generall in cap. 20. pag. 311. 1.2. qu. 98. ar. 2. in Cor.the Psalmes and the Prophets, Luk. 24.44. alio modo, per modum dispositionis, another way, by way of disposing, by drawing men from idolatrie, and holding them to the worship of the true God, and so preparing them for Christ, Thomas.
QUEST. XXIV. Why the Lord gave the law to the Israelites, and to no other people.
THis law was also given unto the Jewes rather than to any other nation: 1. Not for that they only were found to continue in the true worship of God, all other nations being given to idolatrie: fo… they also fell presently to idolatrie, in worshipping of a golden calfe: and the Lord telleth them that he did not set his love upon them for their righteousnesse.Deut. 7.7. and chap. 9.5. 2. But the reason was, because the Lord would performe his oath and promises to their fathers, to make them his people, Deut. 7.8. So it appeareth, quod ex sola gratuita electione, &c. that onelyonly by the free and gracious election of God, the fathers received the promises, and their children had the law given them. 3. But if it againe bee asked, why the Lord did chuse the fathers, of whom Christ should be borne? Augustine answereth, Quare hunc trahat, illum non trahat, noli velle dijudicare, si non vis errare, &c. Why the Lord draweth one, and not another, do not take upon thee to judge, if thou wilt not erre. 4. The law also was given unto the Israelites, especially for these two reasons; imponitur duris & superbis, &c. it was imposed first upon them that were stubborne and proud: De duobus enim naturalis homo superbit, de scientia & potentia, &c. A naturall man is proud of two things; knowledge, and abilitie or power. Therefore, because the Jewes might take themselves to bee wiser than other people, as both having more knowledge, and greater strength to do those things which were requisite; God therefore gave them the morall law written, both to shew their ignorance in the duties which God required, as also their insufficiencie of strength: imponebatur etiam lex bonis; Likewise the law was given unto the good and well disposed, that they thereby might be holpen to performe those duties which they desired. To this purpose, Thomas ibid.
5. Hierom seemeth to give another reason, of giving the morall law unto the Israelites: first, the Lord gave them his morall law, but after they had committed idolatrie, than hee required sacrifices to bee offered unto him, rather than to idols: Auferens puram religionem mandatorum Dei, & concedens sanguinem victimarum, &c. So taking away the pure religion of keeping Gods commandements, and granting unto them the blood of sacrifices, &c. And this assertion he groundeth upon that place of Ieremie, chap. 7.2…. I spake not to your fathers, &c. when I brought them out of the land of Egypt, concerning burnt offerings and sacrifices; but this thing I commanded them, saying, obey my voice, &c.
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QUEST. XXV. …
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QUEST. XXVI. …
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QUEST. XXVII. What is … here by the finger of God.
WRitten with the finger of God. 1. By the finger of God, Augustine understands the Spirit of God,De verb. Apost. ser. 6. which he proveth by comparing of those two places together in the Gospell: that where the one Evangelist writeth, that Christ should say, If I by the Spirit of God doe cast out devils: another saith, If I by the finger of God cast out, &c. which signified,Matth. 22.2…. Luke 11.20. Th…phys. in 11. Luc. Epist…. 60. that as the law was written by the finger and power of God, in tables of stone, so is it written in our hearts by the Spirit of grace. Gregorie by the Spirit signified by Gods finger, understandeth, spiritualem intelligentiam legis, the spirituall sense and meaning of the law. Theophylact thereupon concludeth, that the Spirit is, foreign, of one substance with the Father, as the finger is to the hand. So Ambrose saith, Ad forma… …itatis, non ad distinctionem potestatis referendem digiti nuncupationem; That the terme of finger is to be referred to the forme of unitie, not to the distinction of power. But this may seeme somewhat curious.
2. These reasons therefore may rather be given of this phrase, and terme: 1. It is said, By the finger of God, that is, opere Dei, by the worke of God, because the fingers are instruments of working, Tostat. qu. 13. 2. Gallasius referreth it to the paucitie and fewnesse of the precepts, Ita ut in digitis … possent, which were not so many, but might be numbred upon the fingers. 3. This is added also, to shew a difference betweene the first tables of stone, which were both made and prepared, and written by the finger of God: so were not the second, which Moses made like unto the first: they were prepared by Moses, but written upon by God, chap. 34.1. Iun. 4. And further, though God have no hands, nor fingers, neither is like in bodilie shape unto man: yet this may have a speciall reference to Christ, who was become verie man, with hands and feet like unto us, as Borrhaius noteth, Digitus human… Deo assingitur in Christo vero Deo & homine, &c. The finger of man is attributed to God, in Christ, who was true God and man.
QUEST. XXVIII. Whether Moses did write upon the tables.
Vers. 2. OF God. It will be here objected, that Exod. 34.28. it is said that Moses wrote in the tables: how then were they written by the finger of God?Lib. 5. qu…st. … Deuter. 1. Augustine thinketh that the first tables were written by the Lord, the second by Moses. But it is otherwise affirmed, chap. 34.1. that God also did write upon the second tables. 2. Lyranus thus reconcileth th…se places, … Moses ministerialiter; That God did write, because he endited, and it was done by his authoritie, and Moses did write them as the penman and instrument. And he hath another conc…i… beside▪ that Moses seemed to put his hand to the tables, and yet the Lord might miraculously … ▪ that Moses did nothing at all to the first tables, they were delivered … only prepare the second tables for the Lord to write upon. 3. … saith it is a phrase only, he did …
QUEST. XXIX. How the law is said to have … by Angels.
…
4. Places of Doctrine.
1. Doct. Gods speciall and particular providence toward his children.
Vers. 2. BEhold I have called by name Bezaleel. This sheweth the singular care that God hath of his elected and chosen vessels; in that he knew them by name, as the Lord called unto Samuel by name, 1. Sam. 3. Like as among men it is counted a great grace and favour, if any be knowne unto the Prince by name. And in the Athenian, and Romane Commonwealth, such as were popular, would labour to call the most of the citizens by their names. God hath not then a generall care only over his children, but his particular providence watcheth over them, Simler.
2. Doct. Mechanicall arts Gods gifts.
Vers. 3. WHom I have filled with the Spirit of God, &c. Bezaleel was inspired of God with the knowledge of artes: whereby we learne, that manuall trades and mechanicall arts doe proceed from Gods Spirit: and they are his gifts, Marbach. B. Babing. For every good gift is from above, Iam. 1.17.
3. Doct. Even works tending to charity and pietie, are not to be done ordinarilie upon the Lords day.
Vers. 13. NOtwithstanding keepe yee my Sabbaths, &c. If it were not lawfull for the Israelites, no not to worke in the building of the Sanctuarie upon the Sabbath, then no other servile works are to be done then, intuitu pietatis, &c. with the pretense of pietie: as to make garments to cloath the poore, to go a fishing to redeeme captives, Oleaster. Which workes of charitie, where necessitie constraineth, may be done upon the Lords day, but not to make an ordinarie practice of it.
5. Places of Controversie.
1. Confut. Against those that despise handicrafts, as base …nd contemptible.
Vers. 2. WHom I have filled with the Spirit of God, in wisdome, &c. If then handicraftsmen have a portion of Gods Spirit, and are endued with wisdome from heaven, to worke skilfully in their mysteries, that assertion of Cicero is to be misliked, who thus writeth of these mechanicall arts, Opifices omnes in arte sordida versantur, Lib. 1▪ Office …r.nec enim quicquam ingenuum habere potest officina, &c. All tradesmen are occupied in base arts, neither can any ingenuous thing be found in an artisans shop, &c. True it is that handy-crafts may be counted base and illiberall in comparison of liberall sciences: but yet in themselves they are commendable, and not to be despised, Marbach. Our blessed Saviour wrought carpenters worke, and therefore is called a carpenter, Mark. 6.3. and S. Paul was a tent-maker and laboured with his hands, which he saith, ministered to his necessities, Act. 20.34.
2. Confut. Against free will.
I Have filled with wisdome, &c. Hereupon Calvin giveth this note Vitiosa est ergo illa partitio, &c. That there is a … and evill partition, whereby men doe ascribe all the helps which they use partly to nature, and Gods gift, partly to mans …, whereas their industrie it selfe is the gift of God. Therefore we are hereby taught, that the honour of everie good thing, must be given unto God. And if humane arts proceed from Gods Spirit, how much more hath man no activitie at all in divine things, … by grace. This then evidently overthroweth free will, in divine and spirituall thing…, as our blessed Saviour saith, Without me yee can do nothing, Ioh. 15.5.
3. Confut. No festivall daies to be dedicated to Saints.
Vers. 17. IT is a signe betweene me, and the children of Israel, &c. If this festivall day of the sabbath was consecrated unto the Lords honour, and it was a signe betweene the people and him: hence it is evident, that holy and festivall daies are not to be erected to the honour of Saints. The Lord is the Creator of time and daies, and therefore he only must have the honour of them, Simler.
4. Confut. Against the observation of the Iewish festival….
Vers. 17. FOr ever, &c. Hence the Ebionites grounded their heresie, that Christians were bound now to keepe the Jewish Sabbath; because the Lord calleth it here and in the former verse, an everlasting covenant. But this is a weake and slender ground: Augustine thinketh it is called an everlasting covenant, because the Sabbath was a signe of that which was eternall, namely, our spirituall rest in Christ: or because there is no time prefixed or determined for the continuance of it. But rather it is so called, not simply but in respect of the policie and state of that Common-wealth, that as long as it stood, and the time of ceremonies did hold, so long should the law of the Sabbath be in force: for otherwise, they may as well urge the celebration of the Jewish Passeover, which is established by an ordinance for ever. Exod. 12.17. and Aarons Priesthood by the same reason should continue still: of the which the Lord saith, Exod. …8.43. This shall be a law for ever unto him, and his seed after him.
6 Morall observations.
1. Observ. Arts not to be abused to any unlawfull purpose.
Vers. 2. WHom I have filled with the Spirit of God. Seeing humane Arts are the gift of God, artificers must take heed, that they do not profane Gods good gifts, and abuse their trades to pride, wantonnes, superstition, or such like: Gallas. B. Babing…. As in these daies many doe make their handicrafts to attend as handmaids upon pride. And some thereby set forth superstition and idolatrie; as Esay describeth the foolishnes and vanitie of such as carved images, to make them gods thereof to worship, Isai. 44.13. Such an one was Demetrius, who made silver shrines for Diana, Act. 17.
2. Observ. Against vaine pompe in the multitude of servant and officers.
Vers. 4. TO worke in gold, silver, brasse, &c. The Lord could have raised up a cunning workman in every one of these: but hee rather thought it good to give unto one man skill in all these: whereby the pompe of many vaine glorious persons in the world is reproved, that will have a severall officer for every service: as Oleaster noteth, Alius culinam curat, aliu… equos, &c. One looketh to the kitchin, another to the horse, a third waiteth on the table, another attendeth in the chamber, &c. Bernard reproved this pompe in the Abbats of his time, whereof some hee noteth to have ridden in the way accompanied with threescore horse:Bernard. … ▪ A… non unus aliquis minister posset (saith he) & j…mentu… ligare & ad mensam servire, & lectulum praeparare? May not one minister suffice to saddle the horse, serve at the table, and make the bed? But Oleaster here is overseene to checke Princes for this their magnificence and state, in having many officers: for it is seemely for their high place and calling to bee served in different sort from others. In meaner persons it may worthily be noted for a fault, if any in the vaine ostentation of servants and officers, shall exceed the bounds of their calling.
3. Observ. Gifts to be mutually communicated.
Vers. 6. I Have joyned with him Aholiab. Oleaster hereupon giveth another good note: Serui Dei societatem admittunt: The servants of God refuse not societie: though they have never so good gifts, yet they desire the helpe of others: as Moses envied not that Eldad and Medad prophesied in the campe. So then as in the bodie one member standeth in need of another, so is it in the diversitie of gifts which are given to the members of Christs mysticall bodie: they should communicate them one to another, and so use them, as best may serve for the common good of the Church.