Commentary on Genesis and Exodus, Chapter 32 · Questions · Question 48 – Question 51
QUEST. XLVII. Where Ioshua stayed all the while Moses was in the mount.
Vers. 17, ANd when Ioshua heard, &c. 1. It is evident that Ioshua went not up with Moses into the top of the mountaine, for then he should have heard what the Lord had told Moses, concerning the making of the golden Calfe, which he was ignorant of, as it appeareth afterward by his speech to Moses, Ferus. 2. But whether hee returned to the camp, or not, during this space of fortie dayes and fortie nights, some make it doubfull, as Hugo de S. Victor. because onelyonly, in ascensu & descensu legiturfuissaecum Mose, he is read to have beene with Moses in his going up and comming downe: yet it is evident▪ by th…se reasons, that Ioshuah all this while returned not to the camp: 1. Seeing Ioshua met Moses in the uppermost part of the hill, when they had no sight of the camp, but onelyonly heard a noise a farre off, as the next words shew: it had beene too laboursome for Ioshua everie day to goe downe, and come up againe so high into the hill. 2. He not knowing the time of Moses returne, by this meanes might have missed of him, and so failed in his attendances, Tostatus qu. 25. 3. If Ioshua had beene in the camp, he could not have beene ignorant of that which was done there, as it appeareth he was, by his speech to Moses: Iunius, Cajetan.
3. Therefore Ioshua stayed in that place where Moses left him, when he was called up into the thicke cloud: Ioshua followed Moses up still into the hill, after Aaron and his two sonnes, and the Elders were departed, chap. 24. and when Moses was called up after six dayes into the top of the hill, there Ioshua stayed, where hee had stood waiting with Moses. But how Ioshua was occupied these fortie dayes and nights is not expressed, nor whereof he lived: he might feed of the Manna, which might fall also in that place, Tostatus. Without eating any thing it is not like hee continued, as Moses did, such a miracle would not have beene omitted, as it is so written of Moses.
QUEST. XLVIII. Whether Ioshua first heard the noise.
Vers. 17. ANd when Ioshua heard the noise, &c. 1. Tostatus here noteth, that Ioshua first heard the noise and shouting, because it is likely he was quicker of hearing than Moses, who was now 80. yeares old, and Ioshua about 39. or 40. But seeing Moses immediately maketh answer, that it was not the noise of warre in the host, it seemeth that his eare was not heavie, in that he discerned the noise what it was: and Moses must bee supposed to have beene verie deafe, that could not heare such a confused noise and shouting: the reason why Moses, though he heard the shouting as well as Ioshua, yet first spake not, was, for that he had revealed nothing yet to Ioshua, concerning the sinne of the people: Iosuae verba indicant silentium Mosis, Ioshuahs speech declareth Moses silence, Lippoman.
2. Lyranus thinketh that Moses discerned of the noise what it was, propter vivacitat… sensus, &c. because of the quicknesse of his sense in his old age: for being 120. yeares old, his eye was not dimmed, nor his naturall force abated, Deut. 34.7. But although Moses at these yeares had fresh and quicke senses, it is not like that they were more lively than Ioshuahs, at halfe his yeares.
3. Tostatus thinketh that Moses immediately after Ioshuahs speech, did not discerne the noise, but after some pause, as they went on still walking he perceived more. But in that Moses maketh answer unto Ioshuah, it seemeth there was no long pause made, but that Moses in the same place having listened with his eare, gave judgement of the noise.
4. The verie cause therefore, why Moses ghessed right what this noise meant, was for that God had revealed to him before, what the people had done: Moses pramonitus intelligebat quid sonus populi vociferantis portenderet; Moses being premonished did understand what the noise of the people shouting out did portend, Lippom. Gallas. Lyranus also toucheth this reason.
QUEST. XLIX. Why Moses anger was kindled at the fight of the Calfe, and not before.
Vers. 19. AS soone as he came neere, &c. he saw, &c. so Moses wrath waxed hot, &c. 1. Gallasius thinketh that Moses, Satis ira accensus audita populi defectione, was sufficiently angrie and moved already, as soone as he had heard that the people had fallen away, and that this anger was more increased by that which he saw. But although Moses, when the Lord told him what the people had done, was inwardly grieved: yet seeing the Lord so much provoked to anger, it was not for him also to shew his anger too; but rather to expresse his love, in pacifying the Lords wrath: Non oportuit in Dei praesenti… indignari, sed furorem Dei deprecari, &c. It was not for Moses in Gods presence to be angrie, but by entreatie rather to pacifie his anger.
2. Now then, whereas there are duo impetus in ira, two forcible motions in anger: the one when we know any thing by heare-say, which may worthily move us to anger: the other, when by our sense wee perceive it; so was it here with Moses, hee was inwardly moved when first the Lord declared unto him the sinne of the people. But this motion he suppressed, when he saw the Lord bent to destroy the people, amor vicit iram, love in him overcame his anger: but afterward, when first by hearing he perceived their singing and rejoycing, and further by his eye beheld the Calfe which he had made, then his anger was vehemently kindled, Tostat. qu. 26.
QUEST. L. Whether Moses sinned in his anger.
Vers. 19. MOses wrath waxed hot. 1. It may seeme at the first that Moses wrath was immoderate, because in his haste he cast the tables of the Law out of his hand. And this may be thought more probable, because Moses long after this sinned in his hastinesse, when he smote the rocke in anger, Numb. 20. and if this had beene a sudden passion in Moses, it had not beene so much, now being so vehement and fervent, it should seeme to bewray some infirmitie. But Moses cannot bee convinced by these reasons, to have offended in this his anger. 1. Though Moses sinned at the waters of strife, it followeth not that he was overseene here: for there the Scripture noteth Moses infirmitie, but here no such thing in him is reproved. 2. And anger though it be exceeding great, if it be in Gods cause, is commendable: Sicut enim amor Dei non circumscribitur terminis, &c. For as the love of God is not limited, nor hath any bounds, so neither hath zeale in Gods cause, Simlerus.
2. This then was a just anger, and an holy rage in Moses. There are two kindes of anger, one is inconsiderate, rash, seeking private revenge: there is another, which is for Gods cause, when wee see his honour called in question, and his glorie defaced: this anger is pleasing unto God, when wee are angrie with mens vices, not with their persons: which kinde of anger is discerned by this; Si postquam quis se correxerit, eum odio habeat, &c. If one hate a man still after he hath amended his fault, it is a signe hee hated not his vice, but his person. But if he returne in love againe, the fault being redressed, it sheweth his anger was only for Gods cause: such was Moses here, who after hee had taken revenge of the people for their sinne, continueth his prayer unto God for them, Tostat. qu. 27. Such was the zeale of Phinehas, in slaying the adulterer and adulteresse; and of Helias against Baals Priests; and of our blessed Saviour, when he cast the money-changers out of the Temple, Ferus. So Calvin concludeth well, that Moses anger, Cum manaverit à Spiritu sancto, which proceeded from the holy Spirit, was a vertue praise-worthy: though it must be confessed that the affections of the Saints are not so perfect, but that they may s… vour a little of the leaven of our corrupt nature.