Commentary on Genesis and Exodus, Chapter 32 · Questions · Question 28 – Question 36
QUEST. XXVIII. Why they are called a people of a stiffe-necke.
Vers. 9. I Have seene this people, and behold it is a stiffe-necked people. 1. Deus loquitur more humane, &c. God speaketh here according to the manner and phrase of men; for we doe not upon one fault condemne a man of stubbornnesse: but after we have had sufficient experience, and see there is no amendment, then wee will pronounce him contumacious and stubborne. So the Lord in respect of his owne knowledge, knew in the beginning what this people was, Per suam cognitionem simplicem & aternam uni… intuitu omnia comprehendit, &c. By his everlasting knowledge, at once he comprehendeth all things. But in respect of us now, he saith, after he had had experience of this peoples perversenesse, who had divers times before murmured against him, and tempted him, and now they had proceeded from evill to worse, he now at the length pronounceth them to be a stiffe-necked people, Tostat. qu. 16.
2. Some thinke this similitude is taken from them, that make haste in running, and will not turne their necke, to heare or regard those that call them backe, Tostat. But allusion is rather made here unto stubborne bullocks, not used to the yoke, which will not yeeld their necke unto the coller. So this people refused the Lords yoke of obedience, Simlerus, Borrhaius, Iunius.
3. And hereby is signified, not onelyonly their intractable nature, that they were a stiffe-necked people, Non recipiens correctionem; not receiving any correction, or shewing any hope of amendment: but this is a preamble to their punishment, Vbi talis est durities, non superest ven… locus; Where such hardnesse and obstinacie is, there is no place for pardon, Calvin. There is nothing remaining, Qu…m ut extrema internecione deleatur, than that they be utterly destroyed, Gallas.
QUEST. XXIX. Why the Lord did not prevent the sin of the people at the first.
BUt it will here be demanded, seeing the Lord might have kept the people from sinning, why he did it not. 1. The Lord thought it good in his wisdome to leave this people a little to themselves, and not to call them backe at the first: 1. Quia non ita conspicua esset eorum nequitia, &c. Because their wickednesse should not have so fully appeared, Gallasius. 2. And if they had presently recovered themselves, De justitia sua praesumpsissent; They might have presumed of their owne righteousnesse: and therefore God suffereth them to fall, that they might thereby be humbled, and learne to know themselves, Marbach. 3. And God herein also, Tentat fidem Mosis, doth trie the faith of Moses, who having received the tables, might perswade himselfe, that all was now in good case: and suddenly in his greatest joy, hee hath a pull backe, hearing of this grievous sinne of the people, Calvin, Marbach. 4. And God suffered it so to be, that Moses hereby might interpose himselfe, as a mediator betweene God and his people; Vt imitaretur Chrystum, to imitate Christ, (and to be a perfect type and figure of him) who hath dissolved the wrath of God hanging over our sinnes, Proc…pius.
2. But whereas God sometime winketh at mens sins, and suffereth them to goe on, till their wickednesse be at the full, and then punisheth them: herein Gods merciemercy appeareth, Qui tempestive occurrit exitio populi, &c. which in time preventeth the destruction and ruine of the people, Gallas.
QUEST. XXX. Why and in what sense the Lord saith to Moses, Let me alone.
Vers. 10. NOw therefore let me alone, that my wrath may wax hot, &c. 1. Which the Lord so speaketh, not, Ac si libere non posset exequi vindictam suam, &c. As though he could not freely take revenge, unlesse Moses gave him leave: but the Lord by this manner of speech sheweth, quanti astimet servum, &c. how much he esteemeth his servant, ascribing so much to his prayers, as though they were a let and hinderance unto him, Calvin. 2. Some thinke, that the Lord by this speech should discourage Moses from praying; because their sinne was so great, as the Lord forbiddeth Ieremie to pray for the people, Ier. 7.16. 3. But the Lord rather hereby sheweth, that hee remembreth his merciemercy in judgement, signifying, se posse teneri, that he could be stayed, Ferus. 4. Yea hereby he incourageth Moses rather to pray for the people: like as a father being angrie, and making as though he would smite his son, saith to one standing by, Ne retineas me à percussione; Hold me not from smiting, meaning the contrarie, that he would have him interpose himselfe, and mediate for his sonne, Lyran. Tostat. Mosen hortatur, ne cunctotur precari &c. He exhorteth Moses not to deferre to pray for the people, Procopius. Because he otherwise might have beene afraid to have prayed, considering the greatnesse of their sinne. So also to the same purpose Gregorie, Greg. 9. moral. cap. 11.Quid est serv… dicere, dimitte me, nisi deprecandi ausum prabere? What is it for the Lord to say unto his servant, Let me alone, but to make him bold to pray? But indeed, Non his verbis mandat, &c. God doth not command Moses to pray in these words directly, but sheweth what it was that would stay him from punishing, Iunius. 5. And now the Lord was contented to accept of Moses prayers, because he was not in his secret counsell appointed to destroy them. But the same Moses, who at this time appeased the wrath of God toward the people, could not pacifie him concerning himselfe, when he provoked God at the waters of strife: because prayer then will not serve the turne, Cum semel Deus aliquid ab intimis irascendo disponit, When once God being throughly provoked, hath determined to doe a thing, Gloss. ordinar. Ex Gregor.
QUEST. XXX. Whether the Lord changed his minde, in saying, I will destroy them, and yet destroyed them not.
Vers. 10. FOr I will consume them. Yet God consumed them not. 1. Not that there is any mutabilitie or changing in God; as though afterward he saw which he did not before: for these comminations, Secundùm hypothesin accipienda sunt; are to be taken conditionally: and sometime the condition is expressed, sometime it is understood: as the Lord suspendeth the execution of his judge…ents, either upon mens repentance, or being intreated by the prayers of his servants: Et propter Mediatorem veniam dat; But most of all he giveth pardon for the Mediators sake, Simler.
2. And thus the Lord threatneth, yet stayeth his hand, Quia necessarium est nosse nos, benignitatis, qua in Deo, Cont. Iulian. li. 5.eminentiam, & quanta vis orationum sanctorum; Because it is necessarie for us to know, the exceeding great loving kindnesse which is in God, and what force there is in the prayers of the Saints, Cyrill.
3. And further, this was not, the will of God to destroy them, that will of God, qua vocatur beneplaciti; which is called the will of Gods good pleasure, because this is alwaies fulfilled: but it was, volunta… signi, his signified, or revealed will, according to the which he shewed, that they had deserved to bee destroyed. But in his secret will he had ordained, that Moses should pray for them, and that hee would be intreated by his prayer, Tostat. qu. 16.
QUEST. XXXI. How the Lord promiseth to make a great nation of Moses.
Vers. 10. I Will make of thee a mightie people. 1. Some thinke that God indeed did performe this promise to Moses: for now the Christian world, which farre exceedeth the people of Israel, Mosi obtemperat, obeyeth Moses, Rupertus. Ferus. So also Gloss. interlinear. by this mightie people understandeth, Generationem sanctorum; The Generation of the Saints. But that which the Lord promiseth here to Moses was conditionall, that if he at that time destroyed the people, he would make a great nation of Moses seeing the first was not done, neither did he performe the second.
2. Bernard saith, Ego hoc munus puto servatum spons… ; I thinke this gift (to become a great nation) to be reserved for the spouse, the Church now dispersed over all the world. But this upon the former reason is not the meaning.
3. Tostatus thinketh the meaning to be this, that, Deus proponeret cum in ducem genti magna; God would set him over a great nation; not that a great nation should come of him. So also Vatablus, Lippom. Tostatus reasons are these: 1. Because, if the Lord should promise to increase Moses to a great nation, he should have no great comfort by it, seeing he was old, and could not see many generations. 2. Whereas the Lord saith in the like words, Numb. 14.13. I will make thee a nation mightier than they: there is comparison made betweene the nation, which should come of Moses, and the nation of the Israelites: but the seed of Moses could not be distinguished from the seed of the Israelites: for he also was of Israel. 3. And the Lord promiseth Moses a recompence: Ne grave ei sit tam nobilem principatum amittere; Lest it should be grievous unto him to lose such a noble principalitie and government, Calvin. But if his posteritie onelyonly had beene multiplied, there should have beene no recompence made for that losse.
Contra. 1. Moses expected not, neither desired any greatnesse in the world, but onelyonly the fulfilling of Gods promise toward Abraham, Isaak, and Iacob: and therefore though Moses had not presently seene this promise effected in his time, yet hee might have comforted himselfe, as Abraham did, in the very propounding and making of so gracious a promise, by faith relying upon God for the fulfilling thereof. 2. Moses posteritie might have beene as well compared with Israel, as Iacob and Esaus ofspring are; of whom the Lord saith, one people shall be mightier than another, Gen. 25.23. and as it is said, Ephraim shall be a greater people, than Manasseh, Gen. 28.28. 3. Moses, that wished himselfe for Israels sake to be raced out of the booke of life, expected no compensation of his principalitie, if it had seemed so good vntounto God, to destroy Israel.
4. Therefore the meaning is, that God would so increase and multiplie Moses posteritie, as that he should grow into a great nation: 1. Because in the same sense the Lord saith to Abraham: Faciam te in gentem magnam, Genes. 12.2. I will make of thee a great nation, Gallas. Oleast. 2. And the Lord saith in effect, Inte praestiturus, quae majoribus promisi. I will performe in thee, that which I promised to the fathers. But if in the other sense the Lord should onelyonly have set him over a great nation; then had not Gods promise to Abraham beene performed, Borrhaius.
QUEST. XXXII. Of Moses prayer in generall, and the manner thereof.
Vers. 11. THen Moses prayed, &c. why doth thy wrath wax hot against thy people?
1. Although the Lord seemed unto Moses to be purposed to destroy the people: yet Moses in praying doth not oppose himselfe to Gods will: for his prayer, Dei promissione nititur, was grounded upon Gods promise made unto the fathers: this therefore shewed a singular faith in Moses, that giveth not over, no not when, verbum Dei inter se committitur, the word of God seemeth to fight with it selfe. But as Abraham in the like temptation, when Gods former promise, and his present commandement seemed to bee contrarie, yet shewed his obedience, not doubting of the truth of Gods promise: So Moses relieth upon the same ground and foundation of Gods promise; though the Lord seemed for the present to be otherwise minded, Simler.
2. He prayeth therefore, first, directus spiritu, being guided by Gods Spirit so to doe, Gallas. and God moved Moses to pray two wayes; primò interius incitando, first by stirring him inwardly to pray: then, movebatur exterius verbis Dei, outwardly he was moved by Gods words, though not directly, Tostatus: for the Lord in saying, Let me alone, as he did not directly bid him pray, so secretly thereby he did insinate, that by prayer his judgement might be staied, Iunius.
3. Moses prayeth with a vehement interrogation, Why doth thy wrath wax hot? which is not an expostulating with Gods justice, but rather, admonentis de benignitate, of one admonishing God of his clemencie and gracious promise, Borrhaius. Neither doth Moses thus speake, why, &c. as though God had no cause to bee angrie: for it was well knowne to Moses, that God had but too just cause at this time against his people: but though God had just cause, his meaning is, Non debere irasci, quia redundaret in ipsius dedecus, That he ought not now to be angrie, because it would redound to Gods dishonour, Tostat.
4. Further it is said, that Moses intreated the face of God; as the Hebrew phrase is: whereby is signified the earnestnesse of Moses in his prayer; Et magnamentis elevatio us que ad faciem Dei, And the great elevation of his minde, even unto Gods face and presence. And in that it is said, Elohai, to his God, whom he calleth also Iehovah, Magna describitur fiducia orantis; Hereby is shewed the great confidence of Moses in his prayer, Cajetan.
5. And whereas Moses regardeth not the personall promise made to him, that the Lord would make a great nation of him: therein he sheweth his great charitie and love to his people; as Chrysostom well noteth, Ne id audire sustinuit; He endured not to heare any such thing; Sed potius una cum his, Hom. 21. supe… Ioan.qui sibi crediti erant, perire, quàm sine illis salvus esse, & ad majorem dignitatem assumi, praetulit; But rather chose to perish together with those which were committed to his trust, than without them to bee advanced to greater honour.
QUEST. XXXIII. How the Lord is said to be angrie.
WHy doth thy wrath wax hot? God is not subject to wrath and anger, and other humane passions, as man is. But he is said to be angrie, when he taketh revenge of sinners. 1. Vltio divina furor vel ira dicitur; The divine revenge is called rage or anger, Hierom. And this is spoken to our understanding, and after the manner of men, Quia homines non puniunt, nisi irati; Because men use not to punish, but when they are angrie: therefore God is said to be angrie when he punisheth, because he so seemeth to be unto us, Tostat. qu. 16. 2. Another reason, why God is said to be angrie, is in respect of us: Quod nos, qui delinquimus, nisi irascentem audicrimus, Dominum non timeamus; Because we, when we sinne,In 5. Isai… ▪ unlesse wee heare that God is angrie, will not feare and stand in awe of him. 3. Againe, God is said to be angrie, for the more ample commendation and setting forth of his merciemercy: Facillimus enim ad deponendam iram; For he is most readie to lay aside his anger: not like unto earthly Princes,Cont. Ius…an. li. 5. that being angrie will admit no reconciliation, Cyril. This therefore doth more set forth the merciemercy and clemencie of God, that being as it were inflamed with anger, is so soone turned unto merciemercy, as in this place, his anger is mitigated by the prayer of Moses.
QUEST. XXXIV. Of the reasons, which Moses useth in his prayer.
AGainst thy people, &c. Moses useth divers forcible and effectuall reasons to perswade the Lord, in this his earnest and zealous prayer. 1. Non excusat peccatum, &c. He doth not excuse their sinne, but acknowledgeth and confesseth it, Ferus. 2. His second reason is, à pecul…o & haereditate, from the peculiar inheritance of God: he calleth them, thy people. Pelarg. Occurrit sermoni Domini & piè corrigit, &c. He doth as it were correct the Lords speech in a pious and dutifull manner: the Lord had called them Moses people; but Moses returneth that speech unto the Lord, and calleth them his people, Lippom. Not therein contradicting the Lord, but relying upon his promise. 3. From the memorie of Gods benefits, (which thou hast brought out of the land of Egypt) all which should have beene in vaine, if the Lord would now destroy his people, Pelarg. Iun. 4. From the inconvenience that would ensue, that while he thought to take revenge upon his enemies, saviret in se, he should in a manner rage against himselfe; the hurt would redound unto God, his name would thereby bee blasphemed, Oleaster. So, praetendit gloriam Dei, hee pretendeth the glory of God, which was like to bee obscured, and hindered by this meanes; for the Egyptians would take occasion hereby to blaspheme, and to accuse the Lord of malice against his people, and of weaknesse and impotencie, Iunius, Pelarg. This argument is most forcible, and therefore our blessed Saviour teacheth us to pray, Hallowed be thy name, Ferus. 5. Lastly, he putteth God in minde of his promises made to Abraham, Izaak, and Iacob, which promise the Lord bound with an oath: and two things the Lord promised, the multiplying of their seed, and the inheritance of Canaan. And so Moses saith in effect, if thou change in these things, Nemo tibi amplius credet, No man will give credit unto thee hereafter, Ferus.
QUEST. XXXV. Why the Egyptians were more like thus to object, than any other nation.
Vers. 12. WHerefore shall the Egyptians speake, &c. 1. Other nations likewise might so object, as the Amalekites, Moabites, Edomites, Canaanites, which were all enemies unto Israel, and were afraid of them, as Moses saith in his song of thanksgiving, chap. 15.15. Then the Dukes of Edom shall be amazed, and trembling shall come upon the great men of Moab, all the inhabitants of Canaan shall wax faint-hearted: and therefore they would have rejoyced likewise in the destruction of Israel. 2. But instance is specially given of the Egyptians in this place (and yet Numb. 14.14. both the Egyptians, and other the inhabitants of Canaan, are brought in thus speaking) for these causes: 1. Because they had endured more for oppressing the Israelites, than any other nation: even those ten grievous plagues sent upon Egypt. 2. They had lost more than any other people, in a manner halfe their substance, when they gave unto the Israelites at their departure jewels of gold, and silver: 3. They for Israels cause were overthrowne and drowned in the red sea. Therefore they had a greater spite at Israel, than ot…er nations, and would have beene most readie thus to have objected, Tostat. qu. 17.