Commentary on Genesis and Exodus, Chapter 32 · Questions · Question 73 – Question 78
QUEST. LXXII. Of the number of them which were slaine, whether they were three thousand, or twenty three thousand, as the vulgar Latine readeth.
Vers. 28. ABout three thousand men. 1. The vulgar Latine text readeth after some copies, which Lyranus and Tostatus follow, 23. thousand: after other, triginta tria millia, 33. thousand, as Vatablus and Osiander set downe the Latine text: which oversight of the Latine Translater is diversly defended: 1. Some thinke that the Hebrew text making mention but of three thousand, meaneth the principall only which were slaine: the Latine in the number of 23. thousand comprehendeth the number of the whole. 2. Rab. Salomon thinketh, that there were divers slaughters of the people, some died of drinking the bitter water: others were slaine by the Levites, and some were smitten and plagued of God: and that all these are summed together in the number of 23. thousand: those which the Levites only killed were three thousand. So also Ferus. But if all this should be granted, yet cannot the Latine Translater be excused, in setting downe 23. thousand, whereas three thousand only are named in the originall. 3. Tostatus alleageth, that whereas the word in the originall is foreign cishlosheth, as three thousand, the first letter caph, which is used for a note of similitude, may here stand for number of twenty. But he himselfe misliketh this answer; because neither is it the use of the Hebrewes to set downe their numbers by letters, the Greekes and Latines doe: and beside, the Latine text doth expresse here a note of similitude, quasi, as it were, or about 23. thousand. 4. Wherefore Tostatus resolute answer is, that in this place the Hebrew text is corrupt, and that the Latine is the truer: as the Talmudists themselves confesse, that in fifteene places the Hebrew text is corrupt, per errorem scriptorum, by the errour of the Writers. But this is a very absurd shift; rather than they will acknowledge any errour o… oversight in the Latine, to lay the fault upon the originall: 1. Both the Septuagint and Chalde doe reade in this place three thousand, which translations are more ancient than the Latine: therefore in the originall the errour is not. 2. There may be some scapes in the originall by the ignorance or negligence of the Writers, as in the mistaking of a letter, or such like: but to put in one word for another, both of unlike signification and sound, cannot be the Writers errour, as foreign shelosheth signifieth three, foreign geserim, twenty: there is no affinity betweene these words. 3. The Latine translation hath many such like scapes, as Gen. 8.4. whereas the Hebrew hath, the seventeenth day of the monethmonth; the Latine readeth, the seven and twentieth: and many such places may be noted in the Latine, which cannot be justified: as is elsewhere shewed at large.Synops. Contr. …. qu. …. As therefore it erreth in one place, so it may be subject to errour in another. 4. And how should the Latine text come to be privileged from errour? the writings of the Prophets only, which were directed by the Spirit of God, have that privilege: but the Latine Translater had not a Propheticall spirit. 5. The Hebrew is more ancient than the Latine: and the Latine is translated out of the Hebrew fountaine: and the Jewes have beene most carefull to preserve the originall copies pure: therefore in all likelihood the Latine is more subject to corruption than the Hebrew.
2. Wherefore the ingennous modesty rather of those Popish Writers is here to be commended, which confesse the Latine text here to be corrupted: as Montanus, who hath herein amended the Latine, and Cajetanus, Vatablus, Lippom. Whereof this is an evident argument; because the Latine copies disagree, some have triginta tria millia, 33. thousand; some, viginti tria, …3. thousand, as is before shewed: some tria millia, three thousand, as that which Montanus followeth in the great Philips Bible.
QUEST. LXXIII. How the Levites are said to consecrate their hands.
Vers. 29. COnsecrate your hands unto the Lord, &c. 1. The Latine Translater readeth, Consecrastis manus; Ye have consecrated: but it being put in the imperative moode, consecrate yee, sheweth that these words were spoken not after the slaughter was made, but either before to incourage the Levites, Vatablus, Calvine, Cajetane: or while they were in the act doing, Moses by these words animated them, Iunius.
2. By consecrating their hands: 1. Tostatus understandeth, that as in their consecration, their right thumbes and toes were anointed with bloud, so now by shedding of bloud they should be consecrate, and as it were initiate in the Priesthood. 2. But the meaning is nothing but this: that this their service should be instar sacrificii, acceptable to God, as if they had offered a sacrifice, they did consecrate their ministery and service herein to God, as Iunius readeth, because they were employed in the Lords businesse, and were carried away with a zeale of his glory. 3. Beside, by this their fact, consecrati sunt ministeri…, they were consecrate to the ministery and service of God: as Deut. 10.8. it is said, The Lord the same time separated Levi: where reference is made unto this fact of the Levites: and this is the blessing, which here is bestowed upon them. 4. Some understand it thus: Vnusquisque in filio & in fra…re suo erit per hanc actionem consecratus; Every one by this action shall be consecrate in his sonne and in his brother, Cajetane. So also Gallas. that is, they and their posterity should hereby be consecrated unto God. But seeing the word is in the imperative, consecrate ye: the meaning is rather, that they should consecrate every one his hand, intersiciendo filium, &c. in killing his sonne, or brother, Vatab. Calvin. And so is it expounded, Deut. 33.9. where it is said, that the Levites knew not their owne sonnes or children: but mention is not made of slaying their sonnes before.
QUEST. LXXIV. Of the time when Moses came downe from the mount, and when he returned againe.
Vers. 30. ANd when the morning came. 1. This was the next day after the idolaters were slaine, which was the very day of Moses comming downe from the Mount, which was the fortieth day of his being in the Mount with God: for that day was the publike solemnity celebrated by the Israelites to the honour of their new golden god: as it appeareth by their melody and dancing, as Moses came downe from the Mount; the same day when Moses returned to the campe, which might bee about the sixt houre of the day, he cast the golden calfe into the fire, and armed the Levites against their brethren: the next morning he had this communication with the people, Tostat. quast. 37. 2. Now, whereas Moses saith, upon this next day, that hee would goe up to the Lord to intreat for them; some thinke it must be understood of his going up againe into the Mount, as it is written, Deut. 9. Cajetane, Borrh. So that this his going up, was when he stayed other forty dayes and nights, as he had done before, to make supplication for the people, Simler. And then this followed not immediately after hee had thus said, but certaine dayes after, other things comming betweene, Tostat. qu. 38. 3. But it seemeth that this was another going up unto God, than when hee stayed there forty dayes the second time: for this going up was the next day after, Iun. But many things came betweene before his second solemne going up, which are rehearsed in the next chapter.
QUEST. LXXV. Why Moses urgeth the greatnesse of their sinne.
Vers. 30. YE have committed a grievous sinne, &c. 1. There were two dangers to be feared in the people; on the one side security and extenuating of their sinne, and on the other, desperation: therefore to prevent the one, he telleth them of the greatnesse and grievousnesse of their sinne: and to helpe the other he promiseth, that he will goe up and pray for them, Simler. 2. And here, lest they might thinke that they only had sinned which were punished, he telleth them, that even they which remained, were guilty also of a great sinne, Tostatus. As our blessed Saviour telleth the Jewes, that they were not the greatest sinners, whom Pilate had put to the sword, but that others should repent, lest they likewise perished, Luk. 13. Ferus. 3. And Moses still urgeth the greatnesse of their sinne, ut ipsi quo que supplices confugiant …d Dei misericordiam, that they also themselves should by their supplications flee unto the merciemercy of God, Calvin. 4. And this Moses doth, to take from them a false opinion, lest they should thinke to be excused in this sinne by their good intention, that they made the golden Calfe to the honour of God, Ferus. 5. And that which Moses doth here, in telling the people of their sinne, the Law of Moses practiseth still, In bringing men to a knowledge of their sinnes, Ferus.
QUEST. LXXVI. Why Moses speaketh as it were doubtfull…, If I may pacifie him, &c.
Vers. 30. IF I may pacifie him for your sinne. 1. This word foreign ulai, is not taken here as a signe of doubting: for Moses being a faithfull man and full of confidence, did not doubt in his prayers: for he that doubteth, either maketh question of Gods power, that he is not able to grant that which hee asketh: or he is not perswaded of his merciemercy and goodnesse: he that doubteth hee shall not receive that which he asketh, bonitati Dei injuriam facit, doth offer wrong unto the goodnesse of God, which he distrusteth. And such an one as asketh not in faith, shall receive nothing of the Lord, as S. Iames saith, Iam. 1. If Moses then had prayed doubtfully, he had not obtained that which he prayed for, Tostat. qu. 40.
2. But Moses speaketh thus, either in respect of the temporall punishment, which hee was not sure, whether it should wholly be remitted, for in temporall things wee have no assurance: De fide & salute certi esse debemus in precibus; Wee must be sure in our prayers of faith, and such things as concerne our salvation, Simler. Or rather he useth this doubtfull speech, Ne secure de petenda venia cogitent; That they should not be secure in asking of pardon, Calvin. Difficultatem veniae significa… ; He signifieth hereby how hard it was to obtaine pardon for them, Gallas. that hee might more effectually move them to repentance, Ferus. As in the like sense this phrase is used in other places of Scripture: as Ioel 2.14. If perhaps he will returne, and repent him of the evill. Iosh. 14.12. It may be the Lord will be with mee. 1 Samuel 14.6. It may be the Lord will give deliverance by us. So 2 Tim. 2.25. If so be the Lord give them repentance to know the truth, Pelarg.
QUEST. LXXVII. Why Moses againe intreateth the Lord, seeing he was pacified before, vers. 14.
BUt what needed Moses to have intreated the Lord, seeing it is said, that he had repented him before of the evill which he had threatned? vers. 14. 1. Ferus thinketh it was an infirmitie in Moses, that having heard before, that the Lord was pacified, iterum, quasi nihil tale audier…, s…llici… …rat; yet prayeth againe, as though he had heard no such thing. So also Calvin: Quod dubitanter inchoent prec…s; That the faithfull begin their prayers doubtfully till faith prevaile. But this prayer of Moses proceeded of faith, for otherwise the Lord would not have heard him, as he did, Deut. 9.20. it shewed not then his infirmity. 2. Some thinke that Moses obtained nothing at his first prayer, but was kept in suspence. But this is before confuted, quest. 40. 3. Some are of opinion, that Moses prayer before, and this were but one, Simler. But the contrary appeareth, Deut. 9.20. 4. Therefore, these may be the causes why Moses prayeth againe: 1. The Lord granted before, that he would not destroy all the people at once, sed … ex in…ervallo, vel per partes; but whether he would doe it in continuance of time, and as it wore by peecemeale, hee knew not: which he prayeth for here, Lippom. 2. And there might be other sinnes as well as this, for the which the Lord should be angry with them: as Deut. 9.18. he saith, he prayed and fasted, because of all their sins. Tostat. 3. And now he prayeth not only for the turning away or judgements: but that the Lord would be againe fully reconciled unto his people, and restore them to their former state and condition of favour, Simler. 4. And he prayeth not only for the pardoning of their temporall punishment, but against everlasting death, which sinne deserveth, Osiander.