Commentary on Genesis and Exodus, Chapter 34 · Questions · Question 45 – Question 54
QUEST. XLV. Whether all the males were bound every yeere to goe up thrice to the Sanctuarie.
Vers. 24. I Will cast out the nations before thee. 1. Here the Lord preven…th an objection: the people being required thrice in a yeere to goe up to the Sanctuary, might have doubted, that their enemies might have taken advantage of their absence, and so have invaded them: the Lord therefore biddeth them to be secure for that matter, for he would cast out their enemies before them, and so worke that they should not desire their land: and therefore they should not be afraid to goe up to appeare before the Lord, Gallasius.
2. Some thinke, that this Law of appearing thrice in a yeere before the Lord, did not binde, but untill such time as their borders were enlarged, quando secura universa regio futura erat, when the whole land should be quiet, Cajetane. Which Calvin thinketh was not, till God having subdued all his enemies, Sanctuarium suum locavit in Sion, had placed his Sanctuary in Sion, &c. But this is not like, that the people kept not this Law till David and Salomons time: for they were commanded to observe all the Lawes and ordinances, when they were come into the land of rest, Deut. 12.9. So that by inlarging of their coasts, is not meant the making of them larger, but the planting of them in the land of Canaan, Tostat. qu. 22.
3. Some thinke, that this never happened unto the Jewes according to the letter, that all their enemies were subdued unto them: and therefore, in futura vitae complebitur, it shall be fulfilled in the next life, Gloss. interlin. But if this had never beene performed, how should the people have beene incouraged by this promise to goe up thrice in a yeere. True it is, that there were some Canaanites still dwelling among them: yet were the nations of them destroyed, though not every particular one of the nation.
4. Some are of opinion, that this promise was made with a condition, if they did then endevour to keepe their bounds, and set watchmen and garrisons in their borders, that then the Lord would protect them, that the rest of the males might safely goe up, Ex Lippom. But when should those males which kept the garrisons have gone up? they could not then observe this Law to goe up thrice in a yeere.
5. Some thinke, that every third yeere only, they which dwelt farthest off came up to the Sanctuary, and two yeeres they were free, because mention is made of tithes to be laid up in the end of three yeeres, Deut. 14.29, But that must be understood of another tenth part, beside that which was to be paid yeerely, vers. 22. which they were yeerely to eat before the Lord, vers. 23. and therefore that cannot stand, that every third yeere only they were bound to goe up.
6. Tostatus his opinion is, because it was both chargeable for them to goe thrice, and come thrice, that is, six times in all in a yeere; and they in that time lost their labour at home: and beside, in the space of six moneths, betweene the sixth and seventh moneths, wherein all these three principall feasts were observed, these six journeyes fell out, and within one monethmonth after their returne from the Passeover, they were to come up againe to the feast of the Pentecost. He thinketh therefore, that they only which dwelt neere hand came up thrice in the yeere; they which were further off, only went up once in the feast of the Passeover, and in the seventh yeere of remission twice, in the said feast, and at the feast of Tabernacles, when they were to heare the Law read unto them, Deut. 31.12. quast. 21. Contra. 1. The words of the precept are generall, Three times in a yeere, shall all the males appeare before the Lord, Deut. 16.16. there are none excepted. 2. Yea speciall order is taken for them which dwelt farre off, that they might turne their offering into money, Deut. 14.25. and every yeere they were to give the tithe of their increase, and eat it before the Lord.
7. Wherefore the truer opinion is, that all the males which were appointed to come up, ascended thrice every yeere: whereupon it is evident, non tam longam vel latam fuisse promissionis terram, &c. that the land of Promise was not so long and large, that in the space of foure moneths, or at the most six, they could come and go thrice to Jerusalem, Lippom. For, as Hierom writeth, the land of Canaan was not above an hundred and sixty miles long, and sixty miles broad: allow then the furthest part of the land to be an hundred and twenty miles from the Sanctuary. For wee must not imagine, that it was placed in the utmost coasts: it would aske them but a seven nights journey to the Tabernacle, and as much homeward, that is, six weekes in the yeere, somewhat above the tenth part, which was no great matter for them to doe. Oleaster giveth this reason, why the Lord would see all the males thrice in the yeere, quia pater cupit filios videre, &c. because a father desireth to see his children often, which are nursed in another place. Like as now then in England, foure times in a yeere many come up two hundred miles to the Termes: two whereof fall out neerer together, the Summer Termes, than the Jewes two feasts of the Pasch and Pentecost: So they might with more ease come up thrice, not much above halfe that way.
8. But yet the ascending of the males thrice every yeere, must be understood with some limitations, and conditions. 1. Cessante infirmitate, if they were not letted and hindred by sicknesse; for they were not to be carried up, they must goe up of themselves, Oleast. 2. Non obligabat tempore suspecti belli; It did not binde, when there was any suspicion of warre, Cajetan. If there were no danger at their setting forward; they were to feare no danger till they returned upon Gods promise: but if the enemies were at their gates, they were to intermit the feast, yea if it were the Sabbath, for their owne safegard. And these promises must be understood with a condition, if they did keepe the Law of God, their enemies should have no power or desire to invade them, Simler.
Vers. 25. Thou shalt not offer the bloud, &c. These two verses the 25, 26. are the same with vers. 18, 19. chap. 23. therefore to that place I referre the Reader, where the 41, 42, 43. questions doe fully explaine the sense and meaning of these verses, that it is not needfull to make rehearsall of the same things here.
QUEST. XLVI. Whether Moses were twice or thrice forty dayes in the mount with God.
Vers. 28. HE was there with the Lord forty dayes, &c. 1. Some thinke, that Moses was thrice forty dayes with the Lord, because there is thrice mention made of Moses being with the Lord forty dayes in the mount, Deut. 9. vers. 9, 18, 25. And thus they cast the time, that Moses went up the third day of the third monethmonth, which answereth to our May, and that he came downe the 17. of June, and on the 18. day was the golden calfe burnt, on the 19. day he went up the second time, and in the beginning of August, he was called up the third time, for to receive the second tables: and so he came downe about the tenth day of September, which was the day of reconciliation, Borrh.
Contra. 1. There is indeed mention made, Deut. 9. thrice of Moses being with the Lord forty dayes, and forty nights: but vers. 29. there is a repetition only of his second being with the Lord, which Moses spake of before, vers. 18. for otherwise, if as often as this is mentioned, so many forty dayes Moses should have beene with the Lord: he must have beene with him, not only thrice, but foure times forty dayes: because Deut. 10.10. the next chapter following, Moses againe saith, I tarried in the mount as at the first time forty dayes, and forty nights, Tostat. cap. 33. qu. 3. 2. It is not like that Moses at his first comming downe stayed but one day with the people; for in so short a time Moses could not remove the Tabernacle without the campe, and cause the people to put off their best rayment, which things were done before his second going up unto God, chap. 33.5. to vers. 12. 3. And it is not like, the Lord being already reconciled to his people, whereof the writing of the tables the second time was a signe, that Moses came downe against the day of reconciliation: to that end to reconcile the people unto God.
2. Wherefore Moses was not thrice forty dayes with the Lord in the mount, but onelyonly twice, which make 80. not 120. dayes. Gregoris giveth this reason, Moses, ut legem percipere mereretur, In primum Regum cap. 11.bis quadragintà dies jejunavit; Moses, that he might be thought worthy to receive the Law, fasted twice forty dayes, &c. The cause of Moses fasting, was to be prepared to receive the Law: Hoc jejunium eodem quò prius pertinere simus, ad confirmationem legis & foederis; This fasting of Moses we know was to the same end, to confirme the Law and the covenant, Gallas Seeing then Moses received the Law but twice, and he was called up to that end to receive the tables of the Law: it must needs follow, that he was but twice forty dayes with God in the mount So Helias likewise fasted forty dayes, qui legis instaurandae Minister fuit, which was the Minister of restoring the Law, and our blessed Saviour fasted forty dayes to deliver the new Law of the Gospell: therefore, as Cajetane also noteth, Hoc fuit secundum jejunium, &c. this was the second (not the third) fast of Moses, when he went up to receive the second tables.
QUEST. XLVII. Of the shining of Moses face.
Vers. 29. MOses wist not that the skin of his face shone bright, &c. 1. The Latine Interpreter readeth, Moses knew not, quod cornuta esset facies, that his face was horny: whereupon grew the common errour, that Moses is usually pictured with hornes. And the Jewes deride the Christians, because they picture Moses with hornes, more like a Devill, than a man: this errour ariseth by mistaking of the word keren, which signifieth a horne, but karan to shine, which is the word here used.
2. Some take upon them to justifie the Latine translation: Quod emitteret radios tanquam cornua; Because Moses face streamed forth beames like as hornes, Tostat. quaest. 24. Lyran. Sicut & radii á Solo derivati, cornu speciem prase ferunt; Like as the beames of the Sunne doe cast abroad like unto hornes, Lippoman. But I rather approve here Cajetanes judgement: Nihil cornutum ad literam significatur; According to the letter, there is nothing that hath the signification of an horne, but rather that Moses face did shine bright. So also Thomas, quod & melius dicitur, it is better said, that his face was shining, than hornie.2 Cor. 3. Lect. 2.
3. Tostatus maketh mention of a certaine ignorant Rabbin, that saith, Moses countenance is said to be horny, because it was so dried up with this forty dayes fast, that nothing but the skin was left upon the bones, which did sticke out, ut acuta velut cornua viderentur, that they seemed to be sharpe as hornes. But this is affirmed without any wit or reason: for Moses neither eating or drinking the space of forty dayes, and forty nights, was preserved miraculously by God (for naturally a man cannot live without meat and drinke above fifteene dayes) then the Lord by the same power was able to keepe Moses body, without any decay or diminution at all.
4. Wherefore the meaning of this place is, that Moses face shined, as the Chalde paraphrast, The brightnesse of his face was multiplied: the Septuagint interpret foreign, his face was glorious: as S. Paul also calleth it the glory of Moses countenance, 2 Cor. 3.7. So also reade the best Interpreters, Vatab. Montan. Paguin. Oleast. Iunius.
QUEST. XLVIII. Why it pleased God to give such great glorie unto Moses countenance.
NOw it pleased God, to print such a majesty and shining glory in Moses countenance, for these reasons: 1. God did bestow this gift upon Moses as a speciall signe of his favour and love toward him. 2. By this the people might be assured, that the Lord had heard Moses prayers, and that he would renue his league with them, and take them into his protection. 3. And by this meanes Moses should be had in greater reverence and reputation with the people, Tostat. quaest. 25. Simler. 4. This was done also, ut lex illa valde honorata crederetur, &c. that the Law it selfe should be held to be glorious and honourable, the Minister whereof was so glorious, Tostat. 5. Thereby was signified also the inward illumination which Moses had, whereby he was able to shine unto them in purenesse of doctrine. 6. It also shewed, what the righteousnesse of the Law is, onelyonly a shining of the face, that is, of the externall works before men: it cannot afford the inward and spirituall justice in the sight of God, Simler. 7. Rupertus by these second tables, which Moses brought downe with such great glory, understandeth the glory of the Gospell. But because the Apostle setteth the glory of the Gospell against the glory of the Law, and sheweth that in respect of the exceeding great glory of the Gospell, the Law was not glorious at all, 2 Cor. 3.10. I rather preferre Origens elegant collection,Homil. 12. in Exod. Nihil in lege gloriosum habet Moses praeter solam faciem; That Moses had nothing glorious in the Law beside his face: his hands were leprous by putting them into his bosome, his feet also had no glory, he being bid to put off his shooes: and so by that ceremony he was to deliver over the spouse unto another. But in the Gospell he appeared in the mount with Christ, totus glorificatus, all glorified, &c. Thus Origene elegantly sheweth the preeminence of the Gospell before the Law.
8. Ambrose sometime thus applieth it: Vultus patris filius; The countenance of the father is the sonne: and so maketh Moses a type of Christ,In Psal. 118. who is the glory of the Father. But that application is more proper: Vultus Moses fulgor est legis, fulgor autem legis non in litera; sed in intellectu spirituali; The countenance of Moses is the brightnesse of the Law: the brightnesse of the Law is not in the letter, but in the spirituall understanding, which was hid from the Jewes.
QUEST. XLIX. Why Moses face shined more now at Moses second being in the mount than before.
1. SOme give this reason, why Moses face did shine now at his second being with God, rather than at the first time, because then Moses had not tam claram cognitionem, such cleere understanding and knowledge of God, as now, which is signified by the shining of his face, Lyran.
2. Rab. Salomon saith, that by the laying of Gods hand upon Moses face, it became bright and shining: but Moses sight was hindred by that meanes from seeing Gods great glory: and it was not the hand of that glorious body, which appeared to Moses, but some mist or cloud that was cast before Moses, as is shewed before, chap. 33. quest. 51.
5. Gallasius saith, it was illustre testimonium familiaris illius communicationis, &c. a most cleere testimonie of that familiar communication which Moses had with God. But Moses had familiar conference with the Lord before, for he spake unto him face to face, chap. 33.11.
4. Lippoman: Ex longa collocutione & conversatione cum Deo assecutus est, &c. Moses obtained this by his long conference and conversing with God. But Moses had stayed as long before with God forty dayes, and forty nights.
5. Therefore the reasons rather are these: 1. This glory was given him, ad honorem legis, for the honour of the Law: but the first tables were broken, and therefore it was not to be given then, but now for the honour of these tables, which should remaine. 2. Moses had desired that the Lord would give them preeminence before all other people: which notably appeareth in this dignity conferred upon Moses their Governour, which never any had before. 3. But the speciall efficient cause of this glory was, ex visu Domini, by the sight of the Lord: Moses had now a more cleere sight of Gods glory, than before, Tostat. qu. 25. as things, which the beames of the Sunne beat directly upon, seeme also to shine, Simler. Oriente die rubet terra iraceo colore perfusa; When the day ariseth, the earth seemeth to shine red, as with saffron colour: and precious stones give a bright hue to those things which are next them, Ambrose: So that glorious body, which Moses saw, lightened also his face. And the holy Apostle alluding hereunto saith, We all behold as in a mirror the glory of the Lord with open face, and are changed into the same image, 2 Cor. 3.18. So Moses face was changed into the image of that great glory which he saw in the mount.
QUEST. L. Why the people were afraid to come neere Moses.
Vers. 30. THey were afraid to come neere him. 1. The cause of this feare of the people was partly necessary in respect of their weaknesse and infirmity, because they were not able to behold Moses face for the glory thereof, as the Apostle noteth, 2 Corinth. 3.6. 2. It was partly voluntary, they would not come neere him for reverence sake, taking that light and brightnesse for some divine thing, Tostat. qu. 26. 3. Moses shining countenance was the rather a terrour to the people, peccati nuper commissi sibi conscio, being guilty in themselves of that sinne, which they had lately committed, Simlerus. 4. The people also were hereby admonished, ut quiddam altius lege requirerent, that they should seeke for somewhat higher than the Law, Gallas. 5. And this further may be considered, hanc illis dedecoris notam fuisse inustam, &c. that this was a marke of ignominie set upon them, that by their sinne they had so farre separated themselves from the glorious presence of God, that they were not able to indure the countenance of his servant, Calvin. 6. And herein appeareth a manifest difference betweene Moses and Christ, the Law and the Gospell: Contrarius splendor faciei Christi, in qua amabilis gratia refulget; The brightnesse of Christs face is contrary, wherein amiable grace shineth, Borrhaius.
QUEST. LI. Whether Moses covered his face before he spake to the people or after.
Vers. 33. SO Moses had made an end of communing with them, and had put a vaile upon his face. 1. Calvin thinketh, that first Moses talked with the people: but he was constrained sermonem abrumpere, populi discessu vel fuga, to breake off his speech, because of the peoples departure and fleeing from him, and that after he had spoken unto them, and inquired the cause of their fleeing from him, then he covered his face. But it is like that the people at the very first sight of Moses were afraid to come neere him: and that therby Moses perceiving the reason covered his face. And that he had cast the vaile on his face before he began to speake, and that the people had fled from him before, it is evident, because Moses had called them unto him, as afraid to come neere.
2. Tostatus thinketh, that as Moses spake unto the people, he sometime uncovered his face, that they might see his glory, and the more reverence his ministery, and sometime he covered it, because they were not able continually to behold that brightnesse. But it is manifest, vers. 35. that Moses alwayes kept his face covered, till he went in to speake with God.
3. Simlerus thinketh, that primum aperta facie populum allocutus est, at the first time Moses spake unto the people with open face, that they might be the more moved and affected with the sight of that glory: but after that he used to cover his face. But the Apostle sheweth, that the people could not behold Moses face for the glory of his countenance, &c. They did not then behold it first or last, while his face shined.
4. Some Hebrewes (as Lippoman writes) doe thinke that Moses spake to God and to the people with uncovered face, and at all other times he covered his face: but it may be gathered out of the 35. verse, that at all times, untill Moses went in unto God, his face was covered. And the difference was in this, that Moses uncovered his face before God, (for there was none to be dazled with that sight) but when hee shewed himselfe and spake to the people▪ his face was covered.
5. Therefore the truth is this, that as soone as Moses perceived by the peoples feare in not comming neere, that his face shined, he then covered his face, and so spake unto the people: yet need wee not with Oleaster to transpose the words: Hee put a vaile upon his face, and so finished to speake unto the people: but either wee may reade with Iunius; While he had finished to speake unto the people, he put a vaile: or rather to reade it in the preterpluperfect tense, and hee had put a covering upon his face, Genevens. for as Oleaster reasoneth, hee had most need then to put a vaile before his face, when he spake unto the people. So also Cajetane; in speaking unto God his face was uncovered: Homines autem alloquebatur facie vela…a; But he spake unto men with vailed face, lest that those shining beames might have hindred their sight.
QUEST. LII. What the vailing of Moses face signifieth.
6. THe mysticall meaning of this vaile before Moses, the Apostle sheweth, 1 Corinth. 3.13. That the children of Israel should not looke unto the end of that, which should be abolished: which Augustine understandeth thus, Christ is the end of the Law, &c. Rom. 10.4. Signum erat, quia in lege Christum intellecturi non erant; It was a signe, that they should not understand Christ in the Law. 2. And the Apostle also maketh this a propheticall type, of the blindnesse of the Jewes unto this day, over whose hearts a vaile is still spread in the reading of the Law, that they doe not perceive the spirituall sense thereof. 3. Origene more generally applieth it: that when Moses, that is, the Scriptures are read, velamen super cor eorum, there is a vaile over their heart that reade, but understand not. 4. It signifieth also the vaile of ignorance, which is spread upon our hearts by nature, which untill it be removed by Christ, we cannot understand the truth of God, Simler.
QUEST. LIII. How long the shining of Moses face continued.
Vers. 35. THerefore Moses put the covering upon his face, &c. 1. Some thinke, that the glorie of Moses countenance continued no longer, than untill he had delivered his message unto the people, and declared the Lords commandements unto them. But the contrary is convinced out of the text in this place, which sheweth, that Moses used when he went in to God, to uncover his face, and when he went out to cover it: it seemeth then, that more than once or twice Moses did thus. And that the shining of his countenance did continue some while after.
2. Ambrose saith, Quamdiu vixit Moses, & alloquebatur populum, velamen habuit in facie, &c. As long as Mose… lived, and spake unto the people, he had a covering on his face. But Ioshuah after Moses death spake unto them with open face: which signified, quòd venturus esset verus Iesus, that the true Jesus should come,In Psal. 118. who should take away the vaile of their hearts, that turned unto him. So Ambrose. Tostatus would confirme the same by these two reasons: 1. Seeing God had given Moses this gift, not setting downe any time, how long it should continue, he would not take it away from him, but upon some evill demerite of Moses: but he continued in Gods favour so long as he lived. 2. Seeing this glory was an honour unto Moses, if the Lord had taken it from him, it would have beene as great a disgrace and dishonour, as it was before an honour.
Contra. 1. Christ also was transfigured in the mount, his face did shine as the Sunne, he continued still the beloved Sonne of God, yet that glory remained not still in his countenance, therefore that argument doth not follow. 2. And the ceasing of his glory in Moses, was no more disgrace unto him, than it was to Christ, to have his face shine before his three Apostles in the mount, and not afterward, when he came downe to the rest of his Disciples. 3. That typicall allusion betweene Moses and Ioshuah, being not grounded upon the Scripture, doth serve only for illustration, it proveth not.
3. That Moses face then had not his shining brightnesse while he lived, it is the more probable opinion, upon these reasons: 1. Signes were no longer to continue, but untill the things signified were confirmed: this shining of Moses countenance was a signe of Gods favour and reconciliation with the people; this being confirmed, and the people thereof perswaded, the signe might cease. 2. As long as Moses face shined, the people were afraid to come neere. But afterward they presumed not only to come neere him, but Cora, Dathan, and Abiram resisted him to his face, Numb. 16.3. It seemeth that then his face shined not. 3. The Apostle calleth it, foreign, glory, which was to be abolished, 2 Cor. 3.7. It was therefore a transient and passing, not a permanent glorie. 4. Christs glory and shining brightnesse in the mount, continued not all his life, who was greater than Moses.
QUEST. LIV. Whether Moses face continually shined, or only at certaine times.
BUt it cannot certainly be determined, how long Moses held this brightnesse: it is like so long, till the Tabernacle which he had pitched without the host, was brought into the campe, and so the Lord was knowne perfectly to be reconciled: but of this there can be no certainty.
1. Some thinke, that Moses had not this shining in his face continually while it lasted with him, but that while hee was conversant among the people, his face did not shine; but when hee went in unto God, the brightnesse was renued, and then he came forth, and covered his face when he spake unto the people.
2. But it is evident out of the text, that Moses face continually shined, while this brightnesse remained with him: for when he went in unto the Lord, he removed the covering from his face: his face then shined before hee went in unto the Lord, for otherwise he needed not to have covered it: his brightnesse then was not renued alwayes when he went in, but he had it before. Yet it may be granted, that when he went in unto God, aliqualiter suscipiebat augmentum, it might receive some increase and augmentation, Tostat. quaest. 28.