txhvaxy of ^he trheolo^ical ^tmimvy PRINCETON • NEW JERSEY The John M. Krebs Donation BS1225 .C34 1852 v.l Calvin, Jean, 1509-1564. Commentaries on the four last books of Moses : arranged in the form of a harmony / COMMENTARIES THE FOUR LAST BOOKS OF MOSES, AnHANCED IN THE FOKJI OF A HARMONY. VOL. I. THE CALVIN TRANSLATION SOCIETY. INSTITUTED IN MAT M.DCCC.XI.I.'I. FOR PUBLICATION OF TRANSLATION'S OF THE WORKS OF JOHN CALVIN. ANNUAL SUBSCRIPTION, ONE POUND, PAYABLE IN ADVANCE ON IST JANUARY. Fouii volumes: cieclLated in two IIALF-YKAKLY ISSl'Er-. atti'ng anD editorial ^ttret&xv, Kobnt i?ttratrn, jF.S.St. Scot. CTalbm ©fKre, 9, iaortljumtifrlanti S^tvret, (^Dinburgf). COMMENTARIES THE FOUR LAST BOOKS OF MOSES, AliRANfiKD IN THE FORM OF A HARMONY. BY JOKN CALVIN. thanslatp:d fhom the original latin, and compakkd with the french edition; avith annotations, etc. BY THE REV. CHARLES WILLIAM BINGHAM, M.A., RECTOR OF JIELCOMBE-HOBSET, DORSET, AND FORMTRtT PEllOW OP XKW COLLEGE, OXFORD. VOLUME FIRST. EDINBURGH: PRINTED FOR THE CALVIN TRANSLATION SOCIETY M. DCCC.LII. "ST. AUGUSTINE, FOR SHARP IXSIGHT AND CONCLUSIVE JUDGMENT IN EXPOSITION OP PLACES OF SCRIPTURE, WHICH HE ALWAVS MAKES SO LIQUID AND PERVIOUS, HATH SCARCE BEEN EQUALLED THEREIN BY ANT OP ALL THE WRITERS IN THE CHURCH OF GOD, EXCEPT CALVIN MAY HAVE THAT HONOUR j POR WHOM (wHEN IT CONCERNS NOT POINTS IN CONTROVERSIe) I SEE THE JESUITS THEMSELVES, THOUGH THEY DARE NOT NAME HIjr, HAVE A HIGH DEGREE OF REVERENCE." Dr. Donne. [©ntereD at Stattonera' |&.aU.] " WITH CALVIN, THE THEOLOGICAL EXPOSITION OP THE PENTATEUCH REACHED ITS HIGHEST POINT, THAT IS, RELATIVELY. HE STANDS STILL HIGHER ABOVE THOSE AVHO FOLLOWED HI.M THAN ABOVE HIS PREDECESSORS. IT IS CURIOUS ENOUGH HOW SUCH A LEADER SHOULD HAVE SUCH FOLLOWERS. IT CAN BE EXPLAINED ONLY ON THE SUPPOSITION THAT THEY HAVE NEVER READ HIS WORKS, OP WHICH, INDEED, WE EVERYWHERE FIND EVIDENCE." — Dr. Heiigstenhevg. KDINCIRGIl: I'RINTKD B¥ T. CONSTABLE, PRINTER TO tl Ell JIAJKMY. f I^'-^^OGXGA TRANSLATOR'S PREFACE. Coming into the field as a Translator of Calvin so late as I do, and after the various able Preliminary Notices of my predecessors in the task, it would ill become me to offer any lengthened remarks, either generally on the personal charac- ter and theological system of our illustrious author, or more particularly on his merits as a Commentator upon Scripture. It may not, however, be deemed superfluous that I should refer my readers to the brief but interesting Memoir of Calvin, written by his associate and friend Theodore Beza, and translated by Henry Beveridge, Esq., in Volume I. of Calvin's Tracts in this Series. It would, I presume, be scarcely possible to produce within a similar compass any Biography of the great lleformer which could at all be brought into competition with this. That the colouring of partiality may be discerned in it,- the circumstances of the case would lead us to expect ; but as to the main facts of his life, whilst there can be little ground for supposing Beza to be ignorant of tliem, so is he above the suspicion of having intentionally falsified them. " Every reasonable person," says Bayle, " will agree with me, that, with respect to the liistorical sequence of Calvin's travels, no author is more credible than Theodore Beza when the occurrences are of such a nature as neither to injure nor enhance the gloiy of Calvin." It would at any rate appear to be peculiarly unseasonable, at the present moment, to attempt any new Life of Calvin, VI TRANSLATOR S PREFACE. when an announcement lias recently been made of a large amount of materials having been discovered, which, when published, will probably throw much additional light on the subject. I allude to a statement of the French corre- spondent of the " Evangelical Christendom" for December 1851, vol. V. p. 494?, to the following effect : — "A young man, equally distinguished by his piety and learning, M. Jules Bonnet, had been commissioned, in the reign of Louis Philippe, to collect the unpublished Letters of Calvin in the Public Libraries of France, Geneva, &c. He has found 4.97, of which 190 are written in the French language, and 307 in Latin. This correspondence promises the greatest interest. It commences in 1 524, when Calvin was yet on the benches of the University, and continues up to 1564, the period when the illustrious Reformer died. The greater part of these letters are addressed to Farel, Melancthon, Theodore Beza, and other distinguished theologians. The French letters are written to the King of Navarre, the Duchess of Ferrara, the Prince of Conde, &c. One is addressed to the Duke of Somerset, who exercised then high authority in England, and contains twenty-three pages.'' It may not be impossible that a more accurate examination of these documents will prove that some of them are already before the public ; yet few, I think, into whose hands this work may fall will abstain from uniting in the hope ex- pressed by our informant, that this correspondence should be published ; or, if they are at all acquainted with the writings of Calvin, will fail to agree in the opinion that " it will pre- sent to literature some excellent models of style ; to the historian, some precious documents ; to the theologian, some interesting ideas ; and to simple Christians, some edifying sentiments." I would even venture here to record my own fervent as- piration, that it ma}^ please God to dispose men's hearts to afford such renewed encouragement to those who have under- taken the great national work of which this volume forms a portion, that it may not be abandoned until the whole Re- mains of Calvin, including the above-mentioned letters, shall have appeared in an English dress, and until every TRANSLATOR S PREFACE. vij emanation from liis almost miraculously fertile mind shall have enriched the religious literature of our ago and country. I believe, however, I am correct in saying, that it will be impossible to put the top-stone on this monument of his Christian sagacity and industry, unless every exertion be made to obtain supporters by those who are desirous of its completion. The Worh, which it is now my privilege for the first time to introduce to the English Reader, is confessedly by no means the least worthy of its Author. One of the ablest and most laborious of our own Theological critics, Mr. IIakt- WELL lIoRNE, lias especially singled it out for eulogy from amongst the whole series of Calvin's commentaries. " His Harmony of the four last books of the Pentateuch (he says) has been much and deservedly admired for its inge- nuity. The History contained in them forms a distinct part. The rest is comprised under the following divisions : — 1. Those ])assages which assert the excellency of the Law by way oi Preface ; 2. The Ten Commandments, under each of which are comprehended all those parts of the Law which relate to the same subject ; and this forms the great body of the Harmony ; .3. The Sum of the Law, containing those passages which enjoin Love to God, and Love to our Neigli- bour ; 4. The Use of the Law ; and lastly, its Sanctions of Promises and Threats." I have quoted Mr. Horne's compendious account of the Book, in order that its character may at once be understood; and surely the very idea of thus combining and arranging this portion of Scripture, so as to present its contents in one simple and consistent whole, must strike us as indication of no ordinary grasp and originality of mind. With this Har- mony before him, it is somewhat strange tliat Lightfoot should have thus expressed himself in the Ej)istle Dedicatory to his " Chronicle of the Times, and the Order of the Texts of the OUl Testament ;" " I do not remember that 1 ever lieard or saw this kind of task undertaken in any language, namely, 'to harmonize the Old Testament,' and to lay the current of it in a proper series ; and, therefore, I acknow- Viii TRANSLATOR S PREFACE. ledge I have made a very bold venture in attempting to break this ice, and to tread in these untrodden paths, for which foolhardiness I have no other plea than my own ignor- ance and the reader's gentleness/' It was, one would sup- pose, hardly within the range of possibility that his ignorance could have extended to unacquaintance with this consider- able work from the pen of Calvin ; and yet, though his own plan was far more comprehensive, and at the same time less artificial in its management than that of Calvin, at least the boast of such absolute originality as he claims, seems to be barred by the existence of the Book I have translated. It is perhaps even still more remarkable that it should be passed over altogether by Dr. Townsend, in the account of previous Harmonies prefixed to his own valuable " Connexion of the Old Testament I" The only solution I can give of this omission on the part of these two eminent writers — neither of whom would have been at all likely to do intentional injustice to the clarum et venerahile nomen in question — is that at which I have above hinted, viz., that whilst there are undoubtedly manifest points of similarity in their undertaking, there was still a considerable difference in the mode of its performance. The object which Calvin had in view, and which he has so efficiently executed, was not so much to present the nar- rative of each of the four last books of the Pentateuch in its regular order of occurrence, though it necessarily happens that, with respect to a great part of them, this must inci- dentally be the case. His aim was a far higher one than tliat of a mere Chronologist. He sought not mainly to ar- range the facts of Scripture, but rather to systematize its doctrines, and to bring out the mind of the Spirit of God in the revelation of His just, and good, and holy Law in a com- jjlete and harmonious form. His work was intended as an auxiliary in that important process of generalization, Avhich every diligent and devout reader of the Bible must to a cer- tain extent, though sometimes even unconsciously, carry on in his own mind ; not satisfying himself with the notions conveyed by isolated texts, but "comparing spiritual things TUANSLATOll S I'KKrACK. rix^) with spiritual," until he arrives at a nearer comprehension of that perfect order which reigns in the midst of their ap- parent discrepancies. The ingenuity of his arrangement it is impossible to gain- say. That it is open to objections, even of a graver character than liave sometimes been alleged against ordinary Har- monies, he seems himself to have felt ; but with his usual candour and ability, he meets them in the Preface, to which the reader is referred as the best apology for his motives, and the clearest exposition of his design. But whatever may be thought of its execution, it is cer- tain that we have here the opinions of a master-mind on various topics of paramount interest and importance, when it had attained its fullest maturity and development. We expressly leai-n from Beza, vide Life of Calvin, p. Ixxxii., that both the Commentary itself, and its Translation into French, which was made by himself, were amongst the labours of 1563, the penultimate year of his mortal exist- ence, and this statement is confirmed both by Senebier, as quoted in the Translator's Preface to Genesis, vol. i. p. xviii., and by Calvin's own Dedicatory Epistle to the French Translation of the Commentaries on the whole Pentateuch, which is given in the latter work, p. xxvii., and which bears the date of Geneva, " le dernier jour le Juillet, m.d.lxiil" One can scarcely here forbear from a passing allusion to the gigantic, and almost incredible labour involved in these publications. " Calvin's diseases (says his friend and bio- grapher) had so much increased, and were so numerous, as to make it impossible to believe that so strong and noble a mind could be any longer confined in a body so fragile, so exhausted by labour, and, in fine, so broken down by suffer- ing. But even then he could not be persuaded to sjiare him- self Nay, if at any time he abstained from public duty, (and he never did so without the greatest reluctance,) he still at home gave answers to those who consulted him, or wore out his amanuenses by dictating to them, though fatigued himself" Making every allowance for the assist- ance he received in the mere mechanical portion of his X TRANSLATOR S PREFACE. Work ; and viewing this arrangement, and its Commentary jiurely as an intellectual effort, it is surely a marvellous pro duetion under the circumstances here detailed, and, in itself, a remarkable evidence of the vast resources, and highly dis- ciiDlined powers of the mind which gave it birth. Nay, more than this, may it not be fairly questioned whether it must not have been made "a labour of love" with him, and whether any less powerful impulse than love towards Him, who hath first so freely and so abundantly loved us, working in dependence upon strength from above, could have carried it through ? We may indeed well imagine, that it was an undertaking- after his own heart, conceived, it may be, in earlier years, but reserved for execution as the appropriate solace of his declining age. As life wore on, or rather, in his case, we may say, as life wore out ; as daily experience increasingly taught him the imperfection of human wisdom ; as the diffi- culties of his position^ in the van of the Reformation thick- ened around him, doubtless the Scriptures of God grew more and more precious to his soul, and were still more highly valued as the counsellors of his mind and the delight of his heart. There were certain subjects, too, necessarily brought be- fore him in his meditation upon these particular Books, which must have been very congenial to him. It was not unnatural that he should take pleasure in soberly and calmly reviewing those doctrines which had so largely exercised his earlier thoughts, and that the distinctive tenets, which are usually associated with his name, and which, as the Article of the Church of England testifies, are "full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ," should once more pass before him in his latter days, and demand his serious consideration. Here, then, was the opportunity. The Election of Israel, their Predestination, ' " Quia tu cum I3ullirgcro r.r primis illis cohmniis pene soli piiperes- tis, vobis quam diutissinie (si ita Domino visum fuerit) frui cupimus." — Grindalto Calviv, June 19, 1563. Tarkcr Society's Zurich Letters. 2H series. Letter xlii. TRANSLATOR S PREFACE. xi and Calling to be the Lord's peculiar people, and the judicial blindness of wicked Pharaoh's heart, led him to reflect and speak with more than ordinary fulness upon the divine decrees of our heavenly Father ; and, perhaps, some of his most prejudiced opponents miglit be surprised to find the limitations which his system recognised, and the moderate tone of his statements, if they could be induced to examine them here in their particular application, rather than in the cruder and harsher form of general deductions and logical definitions. At any rate — if, according to Bishop Burnet, " the common fault on both sides (in this controversy) is, to charge one another with the consequences of their opinions, us if they were truly their tenets" — it must be confessed by all, that our Author is by no means guilty of denying tlie responsibility of the sinner, or the need of personal holiness in the righteous. If, elsewhere, he may have seemed to dogmatize too accurately, and too closely to confine the deal- ings of Almighty wisdom within the narrow tracks of human apprehension, they will perceive but little of such a spirit liere. They will tind him here, as in all his other Commen- taries, a faithful and honest Expounder of God's Word, seek- ing to build upon it no theories of his own, but to elicit in all sincerity and godly simplicity the instruction it Avas in- tended to impart. The error into which he may most justly be accused of falling, is not the making it assert too much but too little. The fancies of the Rabbins and of the Alle- gorists were his aversion ; and it may be that he sometimes ran into the opposite extreme, and cleaved too rigidly to the literal interpretation. liut there is yet another reason why so firm an upholder of the truth and authenticity of the Bible should have been greatly interested in an exposition of the Pentateuch. Even before the days of Calvin these precious Books had been a favourite point for the unbeliever's assaults. They had not, indeed, been so systematically impugned as in these latter times ; but still their credit had even then been assailed witli no inconsiderable subtlety, and particular points in them had been subjected to severe and unfavourable criticism. Cal- vin's remarks are not unfrequently levelled directly against Xll TRANSLATOR S PREFACE. tliese adversaries ; but, apart from this direct advocacy of THE TRUTH, his labours indirectly furnish one of the best barriers possible against the acceptance of the notion, that THE BOOKS OF THE Pentateuch were but a collection of frag- ments, and by no means the production of a single Author, Nothing can more satisfactorily prove the unity of these Books than that homogeneous body of Truth into which Calvin has here resolved them. 1 had intended to offer some observations upon the writers who have preceded and followed Calvin in his illustration of this part of the Bible. I find, however, that the neces- sity of the case would prevent me from presenting anything more than a mere Bibliographical Catalogue, which it would be easy enough to draw up, but which would here be some- what out of place. It will be seen, that in the brief illus- trative notes appended to the text, many of them have been referred to. For the Notes on the Hebrew words, &c., signed W., I am indebted to my dear and venerable friend and neighbour, the Rev. Henry Walter, B.D. and F.R.S., Rector of Hasilbury Bryan, Dorset, formerly Fellow of St. John's College, Cam- bridge, and Professor of Natural Philosophy in the Honour- able East India Company's College at Haileybury. It is no slight personal gratification to me to have my name thus publicly associated with his ; and I feel that it will operate with those, who are acquainted with his valuable Writings, as a high recommendation of the work. In the Notes, C. will signify Calvin ; L., Luther ; S. M., Sebastian Munster; LXX, the Septuagint ; A. F., our own Authorized Version; and V., the Latin Vulgate. C. W. B. Bingham's Melcosibe, May 12, 1852. COMMENTAIRES DE M. lEAN CALUIN, SUR LES CINQ LIURES DE MOYSE. GENESE EST MIS A PART, LES AUTRES QUATRE LIURES SONT DISPOSEZ EN FORME D'HARMONIE: AVEC CINQ INDICES, DONT LES DEVX CONTENANS LES PAS SAGES ALLEGUEZ ET EXPOSEZ PAR l'aUTHEUR SONT ADIOUSTEZ DE NOUUEAU EN (JESTE TRADUCTION. A GENEVE. Imprimepar Francois Efliene. M. D. LXIIIL THE PREFACE OF JOHN CALVIN TO THK FOUR LAST BOOKS OF MOSES ; AREANGED BY HIM IN FORM OF A HARMONY, AND ILLUSTRATED BY COMMENTARIES. If I do not at once begin by stating my reasons for the plan I have adopted in the composition of this Work, it will undonbtedly incur the censures of many. Nor will it be attacked only by the malevolent and the envious, (a matter of little consequence,) but some will perhaps be found, who, with no other cause of disapproval, and without any malignity, will still think that I have inconsiderately, and therefore unnecessarily, altered the order which the Holy Spirit him- self has prescribed to us. Now, there cannot be a doubt that what was dictated to Moses was excellent in itself, and per- fectly adapted for^the instruction of the people ; but what he delivered in Four Books, it has been my endeavour so to col- lect and arrange, that, at first sight, and before a full exami- nation of the subject, it might seem I was trying to improve upon it, which would be an act of audacity akin to sacrilege. I pass by those critics with indifterence whose object is to frame causes of detraction out of nothing, and whose great- est pleasure it is to invent occasions of railing ; but there will be no difficulty in conciliating those who are only unfavoui'- able through misunderstanding, if they will but listen calmly to the course I have pursued. For I have had no other intention than, by this arrangement, to assist unpractised readers, so that they might more easily, more commodiously, and more jDrofitably acquaint themselves witli the writings CALVIN a PREFACE. XV orMosES; and whosoever would derive benefit from my labours should understand that I would by no means withdraw him from the study of each separate Book, but simply direct him by this compendium to a definite object ; lest he should, as often happens, be led astray through ignorance of any regular plan. These four books are made up of two principal parts, viz., THE Historical Narrative, and the Doctrine, by which the Church is instructed in true piety, (including faith and PRAYER,) as well as in the fear and worship of God ; and thus the rule of a just and holy life is laid down, and indi- viduals are exhorted to the performance of their several duties. ^ This distinction Moses does not observe in his Books, not even relating the history in a continuous form, and delivering the doctrine unconnectedly, as opportunity occurred. I admit, indeed, that whatever refers to the re- gulation of the conduct is com^^rehended in the ten com- mandments ; but, since all have not sufficient intelligence to discern the tendency of what is elsewhere taught, or to reduce the ditierent precepts to their proper class, there is nothing to prevent such assistance being afforded them, as, by setting before them the design of the holy Prophet, may enable them to profit more by his writings. Moreover, the use and application of the narrative in the four Books is twofold ; for the deliverance of his ancient people reflects, as in a bright mirror, the incomparable power, as well as the boundless mercy, of God in raising up, and as it were engendering his Church. But that the most gracious Father sliould have followed up this same people with his continual bounty even unto the end, and have so contended with their gross impiety, their detestable iniquity, and foul ingratitude, as not to cease to be more than liberal towards the unthankful and the evil, is a manifest proof of his ines- timable loving-kindness ; whilst we may perceive in his constant government of them, how unwearied is the course of his grace in cherishing, defending, honouring, and pre- serving those whom he has once embraced with his love. ' The whole of this passage, to the end of the paragraph, is omitted in the Freneli Translation. XVI CALVIN S PREFACE TO THE HARMONY OF Hence may we obtain a source of confidence ; hence, too, may we learn to be bold in prayer ; while, lest we should be in doubt whether these exertions of God's grace, which Israel experienced as well in their original calling as in their successive history, have any relation to ourselves also, Moses has stated their cause to have been that gratuitous adoption, which is common to us with them, from the times that the only-begotten Son, having " broken down the middle wall of partition,'' vouchsafed to become our head. On the other hand, the terrible and memorable punishments, which are everywhere recounted, instruct us in reverence towards God, and inspire our hearts with awe, lest we should falsely boast ourselves to be his children, whilst in- dulging in the liberty of sin. For, since God so severely punished idolatry, evil affections and lusts, rebellion and other crimes, we may learn that he nowhere more evidently inflicts his judgments than upon his Church, and thus we may appropriate to the deceivers of our own day whatever happened to the hypocritical Jews. I. The doctrine is divided into four principal Heads. In order to prepare their minds for its reception, Moses com- mends the authority of the Law by many eulogies. What- ever statements, therefore, occur as to the Dignity of the Law are set down by way of Preface,^ that God may be duly reverenced. Consequently, they precede in order the pre- cepts of the Law, and will occupy the first place. II. The Ten Commandments follow, in which God has briefly, but comprehensively summed up the Rule of a Just and Hoi}' Life ; yet so as not to separate from tliem those interpretations which the Lawgiver has added unconnect- edly. For many Precepts, which are not found in the Two Tables, yet differ not at all from them in sense ; so that due care must be taken to affix them to their respective Com- mandments in order to present the Law as a whole. III. The Third Head of Doctrine consists of- Supple- ' " Afin qu'elle {i.e., la Loy) ait cnvers nous telle reverence qu'elle merite;" — In order that the Law may receive from us the reverence it deserves. — French Trans. ■ '' Appendices." — J.at. •' Dependanccs."' — Fr. THE FOUR LAST BOOKS OF THE PENTATEUCH. XVll MENTS; bjwhicli wovcl I mean, with resjjcct to the First Tabh^, the Ceremonies and the outward Exercises of Worship:) ; with respect to the Second Table, the Political Laws, for the object of both these ])arts is merely to aid in the observance of the Moral Law ; and it is not a little important, that we should understand that the Ceremonies and the Judicial Ordinances neither change nor detract from the rule laid down in the Ten Commandments ; but are only helps, which, as it were, lead us by the hand to the due Worship of God, and to the promotion of justice towards men. We are aware that of old there was a constant controversy of the Prophets against the Jewish people ; because, whilst strenuously de- voting themselves to Ceremonies, as if True Religion and Holiness were comprised in them, they neglected real right- eousness. Therefore, God protests that he never enjoined anything with respect to the Sacrifices : and he pronounces all Exter- nal Rites but vain and trifling, if the very least value be assigned to them apart from the Ten Commandments. Whence we more certainly arrive at the conclusion to which I have adverted, viz., that they are not, to speak correctly, of the substance of the law, nor avail of themselves in the Worship of God, nor arc required by the Lawgiver himself as necessary, or even as useful, unless they sink into this inferior position. Li fine, they arc appendages, which add not the smallest comj^leteness to the Law, but whose object is to retain the pious in the Spiritual Worship of God, which consists of Faith and Repentance, of Praises whereby their gratitude is proclaimed, and^ even of the endurance of the Cros!3. As to all tlie Political Ordinances, no'Jiing will obviously be found in them, which at all adds to the per- fection of The Second Table : therefore it follows, that nothing can be wanted as the rule of a good and upright life beyond the Ten Commandments. IV. The last Part shews the end and use of the Law ; and thence its usefulness is very extensive. For how would it profit us to be instructed in righteousness of life, unless the ' Et aussi de s'humilier pour porter en patience toutes afflictions ;" and also in hinnbling themselves to t)ear patiently all afflictions. — Fr. Trans. VOL. I B XVIU CALVIN S PREFACE. perception of our guilt and iniquity induced us to seek after the remedy ? But when God allures us so gently and kindly by his promises, and again pursues us with the thunders of his curse, it is partly to render us inexcusable, and partly to shut us up deprived of all confidence in our own right- eousness, so that we may learn to embrace his Covenant of Grace, and flee to Christ, who is the end of the law. This is the intention of The Promises, in which he declares that he will be merciful, since there is forgiveness ready for the sinner, and when he offers the spirit of Regeneration. On this depends that sentence of St. Paul, that Christ is the end of the Law. Still I do not so distinguish tliis class from the foregoing, as if it had nothing in common with them. For, before arriving at it, it will be often necessary to refer both to the terrible ruin of the human race, as well as to the peculiar blessing of Adoption, and to that increasing flow of fatherly love which God extends to his people. For all the expiations have no other meaning than that God will be always merciful, as often as the sinner shall flee to the refuge of his pardon. But how needful this division is will be best understood as we proceed. The song or Moses and his death will be the conclusion of the Four Books. THE FOUR LAST BOOKS OF MOSES AURAXOiiU IN TJIK FOKM Oi' A HARMONY, WITH COMMENTARIES. EXODUS.— CHAPTER I. 1. Now these are the names of the chiklren of Israel, which came into Egypt : every man and his household came with Jacob. 2. Reuben, Simeon, Levi, and Judah, 3. Issachar, Zebulun, and Benja- min, 4. Dan and Naphtali, Gad and Asher. 5. And all the souls that came out of the loins of Jacob were seventy .souls: for Joseph was in Egypt already. 6. And Joseph died, and all his brethren, and all that generation. 7 . And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceed- ing mighty ; and the land was filled ■with them, 1. These are the names. It is the intention of Moses to describe the miraculous deliverance of the people, (from whence the Greeks gave the name to the book ;) but, before he comes to that, he briefly reminds us that the promise given to Abraham was not ineftectual, that his seed should be multiplied " as the stars of the heaven, and as the sand which is upon the sea-shore." (Gen. xxii. 1 7.) This, then, 1. Hfec sunt nomina filiorum Is- rael qui venerunt in ^gyptum cum Jahacob : quisque cum farailia sua venit, 2. Reuben, Simeon, Levi, et Jehu- dah, 3. Issachar, Zabulon, et Benja- min, 4. Dan, Nephthali, Gad, et Asser. 5. Fuerunt autem omnes animse egressse ex femore Jahacob, sei^tna- ginta animse, Joseph autem erat in iEgypto. 6. Mortuus vero est Joseph, et omnes fratres eius, et tota retas ilia. 7. Porro creverunt filii Israel, et aucti sunt, et multiplicati et ro- borati quamplurimum ; adeo ut ple- na ipsis esset terra. 20 Calvin's HARMONY OF THE FOUR exod.i. 1. is the commencement of the book, — that although their go- ing down from the land of Canaan into Egypt might have seemed at the time as it were the end and abolition of God's covenant, yet in his own time he abundantly accomplished what he had promised to his servant as to the increase of his descendants. However, he only mentions by name the twelve patriarchs who went down with their father Jacob, and then sums up) the whole number of persons, as in two other passages. (Gen. xlvi. 27, and Deut. x. 22.) The cal- culation is perfectly accurate, if Jacob is counted among the thirty and six souls in the first catalogue. For it is a far- fetched addition of the Rabbins^ to count in Jochebed the mother of Moses, to complete the number ; and it is not j)robable that a woman, who was afterwards born in Egypt, should be reckoned among the men whom Jacob brought with him. If any object that the seventy are said to have " come out of the loins of Jacob," the discrepancy is easily • explained by the common scriptural use of the figure synec- doche!^ That he from whom the others sprung is not ex- cluded, we gather from the words of Moses, (Deut. x. 22,) '' Thy fathers went down into Egypt with threescore and ten ' It may be noticed, once for all, that Calvin's references to Rabbinical expositions of supposed difficulties are generally references to what Sebas- tian Munster had inserted at the close of each chapter of his version of the Old Testament, which is described as follows in the title-page to its second edition, Basle, 1546 : — " En tibi Lector Hebraica Biblia, Latina planeque nova Sebast. Munsteri tralatione, post omnes omnium hactenus ubivis gen- tium editiones evulgata, et quoad fieri potuit Hebraicse veritati conformata: adjectis insuper e Rabbinorum commentariis annotationibus." The notion that Jochebed was included in the enumeration, is mentioned by S. M. in the annotations on Genesis xlvi. 27. In that verse, as given in our authorized version, ivhich came must be understood to agree with house, the Hebrew being ilXIin. The persons of that house properly of Jacob's own blood were seventy in immber, as appears from the enumeration in that chapter, including a daughter (v. 15) and a granddaughter, (v. 17.) The number in Stephen's speech is supposed by many to be taken from the Septuagint, which says that nine souls were born to Joseph in Egypt, and so makes the whole amount seventy-five, both in Gen. xlvi. and in Exod. i. But Stephen spoke of the numlier of his kindred whom Joseph sent for, and may reasonably be supposed to have meant thereby Jacob and his eleven sons, with their wives and fifty-three male children, v.-hich would amount to seventy-five souls. — W. - The Fi-ench translation thus explains this figure : " de prendre le tout pour une partie, ou une partie pour le tout," — to take the whole for a part, or a part for the whole. EXOD. I. 7. LAST BOOKS OF THE PENTATEUCH. 21 persons; and now tlie Lord thy God hath made thee as the stars of licaven for multitude." But there is no reason to add five more, as wc read in the address of Stephen recorded by Luke, (Acts vii. 14 ;) for we cannot be surprised that in tliis mode of expressing numbers this error shoukl have oc- curred by the introduction of a single letter. Should any objector make this an handle for controversy, we should re- member that the Spirit, by tlie mouth of Paul, does not Avarn us without purpose " not to give heed to genealogies." (1 Tim. i. 4.) 6. And Joseph died. The Rabbins ignorantly conclude from this expression that Joseph died first of his brethren, whereas it is evident that the others were passed over, and his name was expressly mentioned to do him honour, as being the only one then in authority. How long they sur- vived their father, Moses does not say, but only marks the beginning of the change, — as much as to say, the Israelites were humanely treated for a considerable space of time ; so that the condition of those Avho went down with Jacob was tolerable, since, free from all injustice and tyranny, they tranquilly enjoyed the hospitality accorded to them. At the same time, he gives us to understand that, when all that generation was gone, the desire and the memory of the land of Canaan, which they had never seen, might have died out of the minds of their descendants, if they had not been for- cibly aroused to seek after it. And unquestionably, since that people were forgetful and careless of meditating on God's mercies, God could not have better provided for their salvation than by allowing them to be cruelly tried and afflicted ; otherwise, as though their origin had been in Egypt, they might have preferred to have remained for ever in their nest, and by that indifference the hope of the pro- mised heritage would have been effaced from their hearts. 7. And the children of Israel \uere fruitfid} To what an extent they increased Moses relates in the 12th chapter, ' |*"1C^, rendered in A. V. increased abundantli/, — occurs first in Gen. i. 20, where it is rendered bring forth abundantli/. As a noun it signifies rep- tiles. TXD, meod ; in A.V. exceeding is repeated twice after IDVV, tlay xoaxcd mhjlity ; but may properly be considered as augmenting the force of each of the preceding verbs. — IT. 22 Calvin's HARMONY OF THE FOUR exod.i. 7. viz., to the number of 600,000, besides women and chil- dren ; which was certainly an incredible increase for so short a time. For, though 430 years be counted from the dnte of the covenant with Abraham to the departure of the peojile, it is clear that half of them had elapsed before Jacob went down into Egypt ; so that the Israelites sojourned in tliat land only 200 years, or a little more — say ten years more. How then could it come to pass that in so short a time a single family could have grown into so many myriads ? It would have been an immense and extraordinary increase if 10,000 had sprung from every tribe ; but this more than quadruples that number. Wherefore certain sceptics, per- ceiving that the relation of Moses surpasses the ordinary ratio of human propagation, and estimating the power of God by their own sense and experience, altogether refuse to credit it. For such is the jDerverseness of men, that they always seelc for opportunities of despising or disallowing the works of God ; such, too, is their audacity and insolence that they shamelessly apply all the acuteness they possess to detract from his glor}^ If their reason assures them that what is related as a miracle is possible, they attribute it to natural causes, — so is God robbed and defrauded of the praise his power deserves ; if it is incomprehensible to them, they reject it as a prodigy.^ But if they cannot bring themselves to acknowledge the interference of God except in matters by the magnitude of which they are struck with astonishment, wliy do they not persuade themselves of the truth of what- ever common sense repudiates ? They ask how this can be, as if it were reasonable that the hand of God should be so restrained as to be unable to do anything which exceeds the bounds of human comprehension. Whereas, because we are naturally so slow to profit by his ordinary operations, it is rather necessary that we should be awakened into admira- tion by extraordinary dealings. Let us conclude, then, that since Moses does not here speak of the natural course of human procreation, but cele- brates a miracle unheard of before, by which God ratified the truth of his jjromise, we should judge of it perversely, ' French, " un monstre incroyable :" an incredible prodigy. EXOD.1. 7. LAST BOOKS OF THE PENTATEUCH. 23 and maliciously, if we measure it by our own feeble reason, instead of meditating with reverence upon what far tran- scends all our senses. Let us rather remember how God re- proves his unbelieving people by the Prophet Isaiah, (li. i.) For, in order to prove that it would not be difficult for Him, in spite of the small number to which the Israelites were re- duced, to produce a great multitude. He bids them look into " the hole of the pit from whence they were digged," viz., to Abraham, and Sarah that bare them, whom he multiplied though alone, and childless. Certain Rabbins, after their custom, imagine that four infants were jDroduced at a birth ; for as often as they meet with any point which perplexes them, they gratuitously invent whatever suits them, and then obtrude their imaginations as indubitable facts ; and joroceed foolislily, and unseasonably, to discuss that this is physically probable. Tliere are Christians, too, Avho, with little consideration, have imitated them here, contending tliat what Moses describes is in accordance with exi^erience, because the fecundity of certain nations has been almost as great. We indeed sometimes see confirmed by remarkable examples what the Psalmist says, (Ps. cvii. 36,) that God " maketh the hungry to dwell " in the wilderness, " that they may prepare a city for habitation, and sow the fields, and i^lant vineyards, which may yield fruits of increase ; and lie blesseth them also, so that they are multiplied greatly \' as also, that " He turneth a fruitful land into barrenness,'' and strips it of inhabitants ; but the design of Moses is to shew, that there never was any fecundity, which was not in- ferior to the increase of the people of Israel. Hence his comparison between the seventy souls, and the multitude which proceeded from them, that this special blessing of God might be distinguished from ordinary cases ; hence too the accumulated expressions, which undoubtedly are meant for amplification, that " they were fruitful, and increased abun- dantly, and multiplied, and waxed exceeding mighty ; and the land was filled with them." For the repetition of the adverb, Meod, Meod, marks an unusual abundance. Nor do I reject the conjecture of some, that in the word V^l^, sJia- rat2, there is a metai^hor taken from fishes, but 1 know not 24 Calvin's harmony of the four exod.i.8 whether it is very sound, since the word is used generally for any multiplication. 8. Now there arose up a new 8. Siirrexit auteni rex novus su- king over Egypt, which knew not per iEgyptum, qui non noverat Joseph. Joseph. 9. And he said unto his people, 9. Dixitque ad popuhuii suum, Behold, the people of the children of Ecce, populus filiorum Israel multus Israelaremoreandmightierthanwe: et robustus pras nobis. 10. Come on, let us deal wisely 10. Ageduni, prudenter nos gera- with them ; lest they multiply, and mus erga ilhim, ne multiplicetur ; it come to pass, that, when there ne accidat, si obvenerit bellum, jun- falleth out any war, they join also gatur ipse quoque hostibus nostris, unto our enemies, and fight against et pugnet contra nos, ascendatque us, and so get them up out of the e terra. land. 11. Therefore they did set over 11. Constituerunt igitur super them task-masters to afflict them ilium prfefectos vectigalium,' ut af- Avith their burdens. And they built fligerent ilium oneribus suis : ex- for Pharaoh treasure-cities, Pithom truxeruntque urbes munitas Pha- and Raamses. raoni Pithom et Rhameses.^ 8. JSfow there arose a new king. When more than one hundred years had been happil}'- passed in freedom and re- pose, the condition of the elect people began to be changed. Moses relates that the commencement of their troubles pro- ceeded from jealous}^, and from the groundless fear of the Egyptians, because they conceived that danger might arise from this strange nation, unless they hastened to oppress it. But before he comes to this, he premises that the remem- brance of the benefits received from Joseph had departed, because it might have in some measure mitigated their cruelt}'-, had it still been unimpaired. It is probable that this oblivion of the gratitude duo to him arose from the moderation of Joseph ; for if he had demanded great privi- leges for his people, and immunity from tributes and burdens, the remembrances of the saving of the country by an Israelite would have been famous for many ages ; but it appears that he was content with the kind hospitality afforded them, that his brethren might dwell comfortably, and without molesta- tion in the land of Goshen, because he wished them to be sojourners there until the time of deliverance arrived. And 1 CD^D ''"iti^. S. 31,, BiLTtorf, and most of the modern lexicographers, agree with C. in rendering these words officers over the tributes ; though the LXX., and the V., and the A. F., render ODD here labours, or tasks.— W. ' Vel rccondendas annonte, C, or for storing corn. EX0D.I.8. LAST BOOKS OF THE PENTATEUCH. 25 in this way he best provided for their safety, lest being thus ensnared, thoymiglit have fallen into the nets of destruction. But in proportion as the moderation of the lioly man ex- posed them not to jealousy and complaint, so was the ingra- titude of the Egyptians less excusable in forgetting, after little more than a single century, that remarkable benefit, which should have been everywhere preserved in their public monuments, lest the name of Josei^h should ever perish. Their unkindness, then, was intolerable, in refusing that his kindred and descendants should sojourn with them, since they ought to have ascribed the safety of themselves and their country, after God, to him, or rather under the hand and with the blessing of God. But this disease has always been flagrant in the world ; and certainly it is good for us that evil should ever be our reward from men for our kind- nesses, that we may learn in the performance of our duty to look to God alone, since otherwise we are unduly addicted to conciliate favour and applause for ourselves, or to seek after more earthly advantages. Still it was no common re- turn which the Israelites had liberally received during more than 100 years for Joseph's sake, that they lived comfort- ably in a proud, avaricious, and cruel nation. Nevertheless, whatever happens, although we arc not only defrauded of all recompense, but even although niany of whom we have de- served well conspire for our destruction, let us never regret having done rightly ; and, in the meantime, let us learn that nothing is more effective to restrain the desire of doing- wrong, than those ties of mutual connexion, by which God has bound us together.^ But, although the favour conferred by Joseph had been forgotten by all, the shame and sin of ingratitude cleaves especially to the king ; in whom it was more than base to forget by whose industry and care he re- ceived so rich a yearly revenue. For the holy Patriarch, by buying up the land, had obtained a fifth part of the produce as a yearly tribute for the king. But so are tyrants accus- tomed to engulf whatever is paid them, without consider- ing by what right it is acquired. ' " Nous faisant servir les uns aux autres ;" causing us to serve one another.— i^reiic/f. 26 Calvin's harmony of the four exod.i.9. 9. And he said unto his people. That is to say, in a public assembly, such as kings are wont to hold for con- sultation on public affairs. As if Moses had said that this point was j^roposed by the king for deliberation by his estates ; viz., that because it was to be apprehended that the Israelites, trusting in their multitude and strength, might rise in rebellion, or might take advantage of any public disturbance to shake off the yoke and to leave Egypt, they should be anticipated, and afflicted with heavy burdens, to i:)revent their making any such attempt. This Pharaoh calls i " dealing wisely with them ;" for though the word D^H, chakam, is often taken, in a bad sense, to mean " to overreach with cunning," still in this case he concealed under an honest j)retext the injury which he pro- posed to do them, alleging that prudent advice should be taken lest the Egyptians might suffer great loss through their carelessness and delay. This was common with heathen nations, to profess in their counsels, that what was right should be preferred to what was profitable ; but, when it comes to the point, covetousness generally so blinds every- body, that they lose their respect for what is right, and are hurried away headlong to their own advantage. They make out too that what is advantageous is necessary ; and so per- suade themselves that whatever they are compelled to do is right. For that specious yet fallacious pretext readily occurs, and easily deceives, that, when any danger is appre- hended, it ought to be met. By the tragic jioets, indeed, that detestable sentiment, occupandum esse scelus, " that we should be beforehand in crime,'" is attributed to wicked and desperate characters ; because our nature convinces us that it is unjust and absurd ; and yet is it commonly considered the best mode of precaution, so that only those are accounted provident who consult for their own security by injuring others, if occasion requires it. From this source almost all wars proceed ; because, whilst every prince fears his neigh- bour, this fear so fills him with apprehension, that he does ' no^nnj. in a. v., Let vs deal wisely. If C. be justified in saying tliat Di:n if often employed for the wisdom which is evil, it is very much more often used for wisdom in a favourable sense. — W. EXOD. 1. 9. LAST BOOKS OF THE PENTATEUCH. 27 not hesitate to cover the earth with human blood. Hence, too, amongst jirivate individuals, arises the license for deceit, murder, ra^^ine, and lying, because they think that injuries would be repelled too late, unless they respectively anticipated them. But this is a wicked kind of cunning, (however it may be varnished over with the specious name of foresight,) unjustly to molest others for our own security. I fear this or that person, because he both has the means of injuring me, and I am uncertain of his disposition towards me ; therefore, in order that I may be safe from harm, I will endeavour by every possible means to oppress him. In this way the most contemptible, and imbecile, if he be inclined to mischief, will be armed for our hurt, and so we shall stand in doubt of the greater part of mankind. If thus every one should indulge his own distrust, while each will be devising to do some injury to his possible enemies, there will be no end to iniquities. Wherefore we must oppose the providence of God to these immoderate cares and anxieties which with- draw us from the course of justice. Reposing on this, no fear of danger will ever impel us to unjust deeds or crooked counsels. In the words of Pharaoh, all is otherwise ; for, having given warning that the Israelites might, if they would, be injurious, he advises that their strength should in some way or other be broken. For, when we have once de- termined to provide for our own advantage, or quiet, or safety, we ask not the question whether we are doing right or wrong. Behold, the peo}jle. It not unfrequently happens that the minds of the wicked are aroused to jealousy by the mercies of God, acting like fans to light up their wrath. Neverthe- less, the very least proof of his favour ought not on that account to be less agreeable to us, because it is made an occasion to the wicked of dealing more cruelly with us. In fact, God thus attempers his bounty towards us, lest we should be too much taken up with earthly prosperity. Thus the blessing on which all his happiness depended banished Jacob from the home of his father, and from his promised inheritance ; but yet he assuaged his grief with this single consolation, that he knew God to bo reconciled to him. So 28 Calvin's harmony of the four exod. i. 1 1 also his posterity, the more tliey experienced of God's good- ness towards them, the more they were exposed to the enmity of the Egyptians. But Pharaoh, to render tliem hated, or suspected, refers to their power, and accuses them of disaffec- tion, wliereof they had given no token. Yet he does not accuse them of rebellion, as if they would take armed pos- session of the kingdom, but that they would depart else- where ; Avhence we may conjecture, that they made no secret of the hope which God had given them of their return. But this seemed a plausible excuse enough, that it was anything but just for those, who had of their own accord sought the protection of the king, to be freely sent away ; and thus^ Isaiah speaks of it. (Chap. lii. 4.) 11. Therefore they did set over them. The Egyptians de- vised this remedy for gradually diminishing the children of Israel. Since they are subjects, they may afflict them with burdens, to depress them ; and this slavery will weaken and decrease them. But their power over them as subjects should not have been carried so far as to impose upon inoffensive persons, to whom they had granted free permission to reside among them, these new tributes ; for they ought first to have considered upon what conditions they had been admitted. The exaction, then, by which Pharaoh broke faith with them, was in itself unjust ; but the crime to which he proceeded was still greater, because he did not simply seek for pecu- niary advantage, but desired to afflict the wretched people by the heaviness of their burdens. For the Israelites were not only compelled to pay tribute, but were put to servile labour, as Moses immediately adds. As to the two cities, it is doubtful in what sense the}^ were called miscenoth!^ This word is sometimes taken for cellars and granaries, or rej)osi- tories of all things necessary as provision ; but, as it some- times signifies " fortresses,'" it will not be an unsuitable ' " Conime de faict Isaie (lit que les Egyptiens ont eu plus de coiileur de tenir le peuple de Dieii en servitude, que les Assyriens, qui les sont venus molester suns titre ;" as, in fact, Isaiah says that the Egyptians had more excuse for keeping God's people in servitude than the Assyrians, who came to molest them without pretext. — Fr. 2 mJiDD, miscenoth. The LXX. alone gives some countenance to C.'s last interpretation of this word, by rendering it toXh; ixv/^as. — W. EXOD. I. 12. LAST BOOKS OF THE PENTATEUCH. 29 meaning, tliat tliey were commanded to build with their own hands the prisons, which might prevent them from departing. For it is clear from many passages (Gen. xlvii. 11 ; Exod. xii. 37 ; Num. xxxiii. 8) that Rhamcses was situated in that part of the country, and we shall presently see that the children of Israel went out from Rhameses. 12. But the more they afflicted 12. Quo autem magis premebant them, the more they multiplied and eimi, magis crescebat et augebatur : grew. And tliey were grieved be- et anxietate constricti sunt propter cause of the children of Israel. filios Israel. 13. And the Egyptians made the 13. Itaque adegerunt in servitu- childrenof Israel toservewith rigour, tern filios Israel cum srovitia. 14. And tliey made their lives 14. Proinde amara illis fuit vita bitter with hard bondage, in mortar, ipsorum in servitute dura, in cse- and in brick, and in all manner of mento, in lateribus, et in omni service in the field : all their service, opere agresti: quia servitium omne wherein they made them serve, ivas eorum quo serviebant illis, erat cum with rigour. spevitia. 12. But the more. Moses relates the contest between the mercy of God and the cruelty of the king of Egypt. When, therefore, the wretched Israelites were tyrannically afflicted, he says that God came to their aid, and so powerfully that his interference was successful. Thus was that wicked and deceitful design frustrated, which the Egyptians had set on foot for destroying the Church. Thence may we, too, con- ceive the hope, that whatsoever the wicked imagine against us will come to nought, because God's hand is greater, and shall prevail. But we must bear afflictions patiently, because he would have us struggle against, and rise under the weight imposed upon us ;^ and because we know that it is the pecu- liar office of God to oppose himself to unjust counsels, in order that they may not succeed, let us learn to abstain from all deceit and violence, lest we wantonly provoke God. But this passage is especially intended to console the be- liever, that he may be prepared to take up his cross more patiently ; since God is sufficient to supply the help, to which the wrath of the wicked must finally yield. What is said in the second part of the verse, that the Egyptians^ were grieved, means, that they became more anxious, as they saw that ' " A la fa^on de la palme;" like the palm-tree. — Fr. ' "iVp^l, C, And they were burdened with anxiety. In A.V., And they were grieved. The verb Y'^P is generally taken for to loallte. — W. so Calvin's harmony of the four exod. i. 13. they availed nothing, and that their unexpected increase threatened still greater danger ; for, since they feared the Israelites before they had afflicted them, no wonder that they felt alarmed lest they should avenge themselves when provoked. And hence the profitable instruction may be gathered, that while the wicked proceed to horrible crimes in order to insure their safety, the Almighty visits them with the very just return, that thus their anxiety is augmented. Some render it, " the Egyptians hated the people of Israel ;" and so the word T*1p, kutz, is sometimes taken, but the con- struction of the passage demands the rendering which I have given. 13. And the Egyptians made. Thus Moses informs us that, so far from being induced to kindness by their fears, they were rather hardened, and sj)urred on to greater cruelty ; for the wicked do not perceive that God is against them, when their perverse strivings are unsuccessful ; and if this thought ever arises, still the blind impetuosity of their folly hurries them forwards, so that they doubt not to be able in their obstinate lust to prevail even in opposition to God ; as will be made clearer in the progress of this history. The cruelty of the exactions is expressed, when he says that " their lives were made bitter," nothing" being sweeter than life ; therefore, it appears, that their miseries were extreme and intolerable, which made life burdensome. He confirms this in other words, and also specifies their tasks, that they were engaged " in mortar and in brick, and in all manner of (similar) services." He twice repeats that they were treated with rigour, i.e., harshly.^ 15. And the king of Egypt spake 1.5. Dixit etiam Pharao rex to the Hebrew mid wives ; (of which ^gypti ad obstetrices Hebrseas, the name of the one was Shiphrah, qiiarum unius nomen erat Sephera, and the name of the other Puah ;) alterius Puah. 16. And he said, When ye do the 16. Sic dixit, Quando adjuva- office of a midwife to the Hebrew bitis ad partum Hebrjeas, et vide- women, and see them upon the stools, bitis in iUis quod sit masculus, in- if it be a son, then ye shall kill him ; terficite eum : si autem sit foemina, but if it be a daughter, then she shall vivat. live. 17. But the midwives feared God, 17. Timueruut vero obstetrices * " Par lequel mot il intend inhumanite, ou grande rudesse ;" by which word he means inhumanity, or great severity. — Fr. EXOD. I. 15. LAST BOOKS OF THE PENTATEUCH. 31 and did not as the king of Egypt Deuin, nee fecerunt sicut praeceperat commanded them, but saved the illis rex yEgypti; conservaruntque men-children ahve. masculos in vita. 18. And the king of Egypt called 18. Et vocans Pharao obstetrices, for the mid wives, and said mito them, dixit illis, Quare fecistis rem hanc, Why have ye done this thing, and et servastis masculos ? have saved the men-children alive ? 19. And the midwives said unto 19. Responderunt obstetrices Pha- Pharaoh, Because the Hebrew raoni, Quia non sunt IlebrtEse muli- women are not as the Egyptian eres ut iEgyptiai : stmt enim vegetae, women : for they are lively, and are et priusquam veniat ad eas obstetrix, delivered ere the midwives come in pariunt. unto them. 20. Therefore God dealt well with 20. Benefecit ergo Deus obstetri- the midwives : and the people mul- cibus : et multiplicatus est populus, tiplied, and waxed very mighty. et roborati sunt vehementer. 21. And it came to pass, because 21. Et factum est, quia timue- the midwives feared God, that he runt obstetrices Deuni, fecit illis made them houses. domos. 22. And Pharaoh charged all his 22. Tunc prsecepit Pharao cuucto people, saying, Every son that is born populo suo, dicens, Omnem natum ye shall cast into the river, and every masculum in flumen projicite : om- daughter ye shall save alive. nemverofceminamvivam servabitis. 15. And the king of Egypt spake. The tyrant now de- scends from the open violence and cruelty which had availed nothing, to secret plots and deceit. He desires the infants to be killed at their birth ; and commands the midwives to be the instruments of this dreadfid barbarity. We read of no such detestable example of inhumanity since the world began. I admit it has occasionally happened, that, upon the capture of a city, the conquerors have not spared even children and infants ; that is to say, either in the heat of battle, or because the defence had been too obstinate, and they had lost many of their men, whose death they would avenge. It has happened, too, that an imcle, or brother, or guardian, has been impelled by the ambition of reigning to put children to death. It has happened, again, that in the detestation of a tyrant, and to destroy the very memory of his family, his whole offspring has been slain ; and some have proceeded to such cruelty against their enemies, as to tear the little ones from their mothers' breasts. But never did any enemy, however implacable, ever so vent his wrath against a whole nation, as to command all its male offspring to be destroyed in the midst of peace. This was a trial, .such as to inflict a heavv blow on men of the utmost firm- 32 Calvin's harmony of the four exod. i. 1 7. ness, much more to bring low a fainting people, already weary of their lives. For, at first sight, each would think it more advantageous and desirable for them to sink down into an humbler state, than that the wrath of their enemies should be thus provoked against them by the blessings of God. And it is probable, such was the prostration of their minds, that they were not only sorely smitten, but almost stupified. For nothing else remained, but that the men should die without hoj)e of offspring, and that the name and race of Abraham should soon be cut off, and thus all God's promises would come to nought. In these days, in which we have to bear similar insults, and are urged to despair, as if the Church would soon be utterly destroyed, let us learn to hold up this example like a strong shield : seeing that it is no new case, if immediate destruction seem to await us, until the divine aid appears suddenly and unexpectedly in our extremity. Joseplius falsely conjectures that the midwives were Egyp- tian women, sent out as spies ; whereas Moses expressly says, that they had been the assistants and attendants of the Hebrew women in their travail ; and this erroneous idea is plainly refuted by the whole context, in which it especially appears that they were restrained by the fear of God from yielding to the sinful desire of the tyrant. Hence it follows, that they were previously possessed with some religious feel- ing. But another question arises, why two midwives only are mentioned by name, when it is probable that, in so great a population, there were many? Two replies may be given; either that the tyrant addressed himself to these two, who might spread the fear of his power amongst the others ; or, that, desiring to proceed with secret malice, he made a trial of the firmness of these two, and if he had obtained their acquiescence, he hoped to have easily succeeded with the others ; for shame forbade him from issuing an open and general command. 17. Bat the midiuives feared God. Moses does not mean that they were then first affected with the fear of God ; but he assigns this reason why they did not obey his unjust command, viz., because reverence towards God had greater influence with them. And certainly, as all our affections EXOD.1. 17. LAST BOOKS OF THE PEXTATEUCII. 33 are best directed by this rein, so also it is tlie surest shield for resisting all temptations, and a firm support to uphold our minds from wavering in seasons of danger. Now, they not only dreaded this crime as being ci'uel and inhuman ; but because purer religion and piety flourished in their hearts ; for they knew that the seed of Abraham was chosen of God, and had themselves experienced that it was blessed; and hence it was natural to feel, that it would be an act of very gross impiety to extinguish in it the grace of God. We must also observe the antithesis between the fear of God and the dread of punishment, which might have deterred them from doing right. Although tyrants do not easily allow their commands to be despised, and death was before their eyes, they still keep their hands pure from evil. Thus, sustained and supported by reverential fear of God, they boldly despised the command and the threatenings of Pha- raoh. Wherefore those, whom the fear of men withdraw^s from the right course, betray by their cowardice an inex- cusable contempt of God, in preferring the favour of men to his solemn commands. But this doctrine extends still more widely ; for many would be^ more than preposterously wise, whilst, under pretext of due submission, they obey the wicked will of kings in opposition to justice and right, being in some cases the ministers of avarice and rapacity, in others of cruelty ; yea, to gratify the transitory kings of earth, they take no account of God ; and thus, which is worst of all, they designedly oppose pure religion with fire and sword. It only makes their effrontery more detestable, that whilst they knowingly and willingly crucify Christ in his members, they plead the frivolous excuse, that they obey their princes according to the word of God ; as if he, in ordaining princes, had resigned his lights to them; and as if every earthly power, which exalts itself against heaven, ought not rather most justly to be made to give way. But since they only seek to escape the reprobation of men for their criminal obedience, let them not be argued with by long discussions, but rather referred to the judgment of women ; for the ex- ' This somewhat harsh expression is thus translated in Fr. ver., " veu- lent estre sages en dcspit de nature ;" would be wise in spite of nature. VOL. I. C 34 Calvin's harmony of the four exod.i. 18 ample of these midwives is abundantly sufficient for their condemnation ; especially when the Holy Spirit himself com- mends them, as not having obeyed the king, because they feared God. 18. And the king of Egypt called for the midwives. He was not reduced to a more moderate course by equity or mercy ; but because he dared not openly expose to slaughter the wretched and harmless infants at their birth, lest such atrocity should arouse the wrath of the Israelites to ven- geance. He therefore secretly sends for the midwives, and inquires why they have not executed his murderous com- mand ? I doubt not, however, that he was restrained rather by the fear of rebellion than by shame.^ In the answer of the midwives two vices arc to be observed, since they nei- ther confessed their piety with proper ingenuity, and what is worse, escaped by falsehood. For the fabulous story which the Rabbins invent to cover their fault, must be re- jected, viz., that they did not come in time to the Hebrew women, because they had warned them of the wicked design of the king ; and so it came to pass that they were not pre- sent when they were delivered. What can be more tame than this invention, when Moses shews in his narrative that they were guilty of falsehood ? Some assert that this kind of lie,^ which they call " the lie officious, or serviceable," is not reprehensible ; because they think that there is no fault where no deceit for the purpose of injury is used.^ But I 1 Lightfoot, in his Sermon on Difficulties of Scripture, (Pitman's edition, vii. 209,) says, " How many, in expounding that place, do roundly con- clude, they told a lie to save their stake ; when, as I suppose, it were no hard thing to shew, that the thing they spake was most true," &c. And, again, in his " Handfid of Gleanings out of the Book of Exodus,"' vol. ii. 357, he has a short dissertation, headed, " The words of the Hebrew Midwives not a lie, but a glorious confession of their faith." In opposition to Cal- vin, he considers them to have been Egyptian women. - " Qui tend a faire plaisir;" which tends to give pleasure. — Fr. ' Mendacium dividitur ratione culpai et finis ; officiosum, jocosum, et perniciosum. — *S'. Thorn., a. 2. Mendacium officiosum dicitur, quod coni- mittitur solum causa utilitatis proprije vel aliense ; e.g., quis dicit, se non habere pecuniam, ne iis spolietur a militibus. — Dens. Tractatus de reliquis virtutibus justitice anne.vis. Colonia;, 177G, torn. iii. p. 396. The subject is discussed by Peter Martyr, Lvci Communes, Classis Secunda, cap. xiii., with much reference to the Treatises of Augustin de Mendacio, in which this passage is treated of. In Augustin's letter to Jerome, Ixxxii., speaking EXOD. I, 18. LAST BOOKS OF THE PENTATEUCH. S5 hold, that whatever is opposed to tlie nature of God is sin- ful ; and on this ground all dissimulation, whether in word or deed, is condemned, as I shall more largely discuss in ex- plaining the law% if God grants me time to do so. Where- fore both points must be admitted, that the two women lied, and, since lying is displeasing to God, that they sinned. For, as in estimating the conduct of saints we should be just and humane interpreters ; so also superstitious zeal must be avoided in covering tlieir faults, since this would often in- fringe on the direct authority of Scripture. And, indeed, whensoever the faithful fall into sin, they desire not to be lifted out of it by false defences, for their justification con- sists in a simple and free demand of pardon for their sin. Nor is there any contradiction to this in the fact, that they are twice praised for their fear of God, and that God is said to have rewarded them ; because in his paternal indulgence of his children he still values their good works, as if they were pure, notwithstanding they may be defiled by some mixture of impurity. In fact, there is no action so perfect as to be absolutely free from stain ; though it may appear more evidently in some than in othei's. Rachel was influ- enced by faith, to transfer the right of primogeniture to her son Jacob ; a desire, undoubtedly, pious in itself, and a de- sign worthy of praise, anxiously to strive for the fulfilment of the divine promise ; but yet we cannot praise the cun- ning and deceit, by which the whole action would have been vitiated, had not the gratuitous mercy of God interposed. Scripture is full of such instances, which shew that the most excellent actions are sometimes stained with partial sin. But we need not wonder that God in his mercy should par- don such defects, which would otherwise defile almost every virtuous deed ; and should honour with reward those works which are unw^orthy of praise, or even favour. Thus, though these women were too pusillanimous and timid in their answers, yet because they had acted in reality with hearti- ness and courage, God endured in them the sin which he would have deservedly condemned. This doctrine gives us of the " mendacium ofticiosuni," he says, " nou taia usitatum est in eccle- siasticis libris vocabulum otticii." 36 Calvin's HARMONY OF THE FOUR exod.i.21. alacrity in our desire to do rightly, since God so graciously pardons our infirmities ; and, at tlie same time, it warns us most carefully to be on our guard, lest, when we are desirous of doing well, some sin should creep in to obscure, and thus to contaminate our good work ; since it not unfrequently happens that those whose aim is right, halt or stumble or wander in the way to it. In fine, whosoever honestly exa- mines himself, will find some defect even in his best endea- vours. Moreover, by the rewards of God, let us be encour- aged to the confidence of thus obtaining good success, lest we should faint at the dangers we incur by the faithful per- formance of our duty ; and assuredly no danger will alarm us, if this thought be deeply impressed upon our hearts, that ■whatever ill-will our good deeds ma}'^ beget in this world, still God sits in heaven to reward them. 21. He made them houses} It is not at all my opinion that this should be expounded as referring to the women, and I am surprised that many interpreters have been grossly mistaken on so clear a point. All are agreed that the pro- noun is masculine, and therefore, according to ordinary usage, should refer to males ; but because the two letters Q and | are sometimes used interchangeably, they have supposed that the two clauses of the verse must be connected, and both referred to the women. But there is no need of this, since the sentence runs very well in this way : — " The people multiplied and waxed very mighty, and it came to pass, be- • The accuracy of Calvin's criticism is undeniable, namely, — that as the Hebrew pronoun is of the masculine form, ordinary usage would forbid our considering this clause to be spoken of the midwives ; and yet that the masculine and feminine pronominal affixes, distinguished respectively by a final D or }, are not used with such inflexible regularity as to preclude all debate. In fact, Moses has used the masculine pronoun D at the end of ver. 17 of the next chapter, where a feminine pronoun should have been expected In the clause under consideration, T'. has the ambiguous pronoun eis, whilst the LXX. has Irolninxv lavra?;, which is a departure from the Heb. text in both words. — IT'. The glossary in the Geneva Bible is, — " i.e., God increased the families of the Israelites by their means." Lightfoot, Harmony ii. 108, on the con- trary, explains the expression, "For which, their piety, God marrieth them to Israelites, for they were Egyptian women, and builded up Israelitish families by them." "Triplex hie difficultas, (says Poole,) i. Quis fecit? ii. Quibus ? iii. Quid ?" The balance of comments appears to favour Calvin's solution. EXOD.1. 22. LAST BOOKS OF THE PENTATEUCH. 37 cause the midwives feared God, that God made them houses," i.e., the Israelites ; as mvich as to say, that through the piety of these women, they obtained an abundant offspring. And because some saw that a suitable meaning could not be elicited by this false interpretation, they have imagined that, by the inspiration of God, well-fortified houses were built them by the people, where they might be secure from the attacks of their enemies. Nothing can be more puerile than this conceit. But lest readers should puzzle themselves un- necessarily on this not very perplexing point, let us inquire what the Hebrews meant by this expression, "to make houses." When God promises (1 Sara. ii. 85) that lie will build for Samuel " a sure house," there is no question that he refers to a stable priesthood. Again, when he declares (2 Sam. vii.) that he will build a house for David ; and when a little after- wards we read in David's prayer, (v. 27,) " thou hast revealed to thy servant, saying, I will build thee a house," the royal dignity is clearly to be understood. It is plain, too, from the address of Abigail, that tliis was a common mode of speaking, where she says, (1 Sam. xxv. 28,) " the Lord will certainly make my lord a sure house." Now, it is quite un- suitable to the female sex and name that a woman should be made head of a family. Whence it appears that the words are forcibly^ wrested if we say that God made a house for the midwives ; but it will be most applicable to the whole people, that it was multiplied by God, until it arose like a perfect building to its full height. The conclusion is, that the Israelites owed to the exertions of two women the fact, not only that they survived and were preserved, but also that they flourished more and more, in order that thus the glory of God might shine forth with greater brightness, since he so marvellously preserved his people when very near destruction by these weak instruments. But Moses puts the word " houses" in the plural number, because the people were built up by the increase of the oifspring of separate families. 22. And Pharaoh charged. If he had not been transported with wrath and struck with blindness, he would have seen ' " Tire par les cheveux ;" dragged by the hair. — Fr. 38 Calvin's harmony of the four exod.i,22. that the hand of God was against him ; but when the repro- bate are driven to madness by God, they persevere obstinately in their crimes ; and not only so, but, like the deranged^ or frantic, they dash themselves with greater audacity against every obstacle. It is indeed commonly the case that cruelty, having once tasted innocent blood, becomes more thirsty for it ; nay, in general, wicked men, as if excited by their course, grow hotter and hotter in crime, so that there is no end nor measure to their iniquity ; but here, in this very desperate rage, Ave must perceive the vengeance of God, when he had given up the tyrant for the devil to destroy him, whilst we also remember his design both to try the patience of his 23eoj)le as well as to set forth his own good- ness and power. The tyrant, finding that his snares and deceit availed nothing, now shakes off fear and flies to ojjen violence, commanding the little ones to be torn from the breasts of their mothers and to be cast into the river. Lest tliere should be any lack of executioners, he gives tbis charge to all the Egyptians, whom he knew to be more than ready for the work. Ho spares the daughters, that, being enslaved and allotted to the Egyptians, they miglit produce slaves for their masters, whilst by them the races and names could not be j)reserved. Here it may be worth Avhile to meditate on a comparison with our own times. Antichrist, Avith all his murderous agents, leaves in peace those who by tlieir treacher- ous silence deny Christ, and are prepared to embrace as slaves every kind of impiety ; neither does he exercise his cruelty, insatiable though it be, where he sees no manliness to exist ; and he exults and triumphs, as if his end was gained, when he perceives any who had some courage in pro- fessing their faith fallen into effeminacy anpl cowardice. But how much better is it for us to die an hundred times, retain- ing our manly firmness in death, than to redeem our life for the base service of the devil. ' " Vcrtiginosi, vel phrenetici." — Lat. " Phreneliques, ou demo- niacles." — Fr. EXOD.II. 1. LAST BOOKS OF THE PENTATEUCII. CHAPTER 11. 1 . And there went a man of the house of lievi, and took to wife a daughter of Levi. 2. And the woman conceived, and bare a son : and when she saw him that he ivas a goodly child, she hid him three months. 3. And when she coukl not longer hide him. she took for him an ark of bnl- rnslies, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink. 4. And his sister stood afar off, to wit what would be done to liim. 5. And the daughter of Pharaoh came down to wash herself at the river ; and her maidens walked along by the river's side : and when she saw the ark among the flags, she sent her maid to fetch it. 6. And when she had opened it, she saw the child : and, behold, the babe wept. And she had compassion on him, and said. This is one of the Hebrews' children. 7. Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee ? 8. And Pharaolvs daughter said to her, Go. And the maid went and called the child's mother. 9. And Pharaoh's daughter said unto her. Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it. 10. And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses : and she said, Because I drew him out of the water. 1. Abierat autem vir ex do- mo Levi, et acceperat filiam Levi. 2. Concepit autem mulier illa.et pepcrit filiuni ; vidensque eum esse pulchrum, abscondit tribus mensibus. 3. Et qnia ilium abscondere amplius non poterat, accepit ei arcam arundineam, et oblevit earn bitumine et pice, et reposu- it in ea infantulum : exposuitque in carecto, juxta ripam fluminis. 4. Stetit vero soror ejus emi- nus, ut cognosceret quid ei fieret. 5. Porro dcsccndit filia Pha- raonis ut lavaret se in flumine : (deambulabaut autem puelljB ejus secus ripam fluminis :) et videns arculam in medio carecti, misit ancillam suam quaj illam tolleret. 6. Quumque aperuisset, vidit ipsum infantulum : et ecce, puer flebat : et niiscrta illius dixit, Hie ex pueris Hebrseorura est. 7. Tunc dixit soror ejus ad fili • am Pharaonis, Ibone ut vocem tibi mulierem nutricem ex He- braiis quai tibi lactet infantulum ? 8. Itespondit ei filia I'hara- onis, Vade. Profecta est igitur puella. et vocavit matrem pueri. 9. Cui tilia Pharaonis dixit, Tolle infantulum hunc, et lacta eum mihi, et ego dabo tibi mer- cedem. Tunc accepit mulier infantulum, et lactavit eum. 10. Crevit autem infantulus, et addu.xit eum ad tiliam Pha- raonis, cui factus infilium, et vo- cavit nomen ejus Moseh, dicens, Quoniam ex aquis extraxi eum. 1. And there \uent. I have preferred rendering the verb in the pluperfect tense (abierat, "there liad gone") to prevent all ambiguity ; for unless we say that Miriam and Aaron were the children of another mother, it would not be 40 Calvin's harmony of the four exod. ii. 1. probable otherwise tliat tliis marriage was contracted after the passing of the edict. Aaron was three years old when Moses was born ; and we may easily conjecture that he was brought up openly and securely. But there is no doubt but that the cruelty was greatest at its commencement. There- fore, if they were uterine brothers, there is no other exjsla- nation except to say that, by the figure called varepov irpo- Tepov, he now relates what had happened before. But mention is only made of Moses, because it then first began to bo criminal to breed up male infants. The Hebrews use the word for going or departing, to signify the undertaking of any serious or momentous matter, or when the^^ put any proposal into operation. Nor is it superfluous for Moses to say that his father married a wife of his own tribe, because this double tie of kindred should have confirmed them in their attempt to preserve their offspring. But soon after- wards we shall sec how timidly they acted. They hide the child for a short time, rather from the transient impulse of love than from firm affection. When three months had elapsed, and that impulse had passed away, they almost abandon the child, in order to escape from danger. For although the mother would have probably come next day, if he had passed the night there, to give him the breast, yet had she exposed him as an outcast to innumerable risks. By this example, we perceive what teiTor had taken posses- sion of every mind, when a man and his wife, united to each other by close natural relationship, prefer exposing their common offspring, whose beauty moved them to pity, to peril of wild beasts, of the atmosphere, of the water, and of every kind, rather than that they should perish with him. But on this point different opinions are maintained : whether or not it would have been better to discharge themselves of the care of their child, or to await whatever danger attended its secret preservation. I confess, indeed, that Avhilst it is difficult in such perplexities to come to a right conclusion, so also our conclusions are apt to be variously judged ; still I affirm that the timidity of the parents of Moses, by which they were induced to forget their duty, cannot advisedly be ex- cused. EXOD. II. 1. LAST BOOKS OF THE PENTATEUCH. 41 We see tliat God has implanted even in wild and brute beasts so great instinctive anxiety for tlie protection and clierishing of their young, that tlie dam often despises lier own life in their defence. Wherefore it is the more base, that men, created in the divine image, should be driven by fear to sucli a pitch of inhumanity as to desert the children who are intrusted to their fidelity and protection. The reply of those who assert that there was no better course in their desperate circumstances than to repose on the providence of God, has something in it, but is not complete. It is the chief consolation of believers to cast their cares on the bosom of God ; provided that, in the meantime, they perform their own duties, overpass not the bounds of their vocation, and turn not away from the j^ath set before them ; but it is a perversion to make the providence of God an excuse for negligence and sloth. The parents of Moses ought rather to have looked forward with hope that God would be the safe- guard of themselves and their child. His mother made tlie ark with great pains, and daubed it ; but for what purpose ? Was it not to bury her child in it ? I allow that she always seemed anxious for him, yet in such a way that her proceed- ings would have been ridiculous and ineffectual, unless God had unexpectedly appeared from heaven as the author of their preservation, of which she herself despaired. Never- theless, we must not judge either the father or mother as if they had lived in quiet times ; fur it is easy to conceive with what bitter grief they compassed the death of their child ; nay, to speak more correctly, we can scarcely conceive what terrible agonies they suffered. Therefore, when Moses re- lates how his mother made and prepared an ark, he hints that the father was so overwhelmed witli sorrow as to be in- capable of doing anything. Thus the power of the Lord more clearly manifested itself, when the mother, her husband being entirely disheartened, took the whole burden on herself For, if they had acted in concert, Moses would not have assigned the whole praise to his mother. The Apostle, in- deed, (Heb. xi. 23,) gives a share of the praise to the hus- band, and not undeservedly, since it is probable that the cliild was not hidden Avithout his cognizance and approval. 42 Calvin's harmony of the four exod. ii. 2. But God, who generally " chooses the weak things of the world," strengthened with the power of his Spirit a woman rather than a man, to stand foremost in the matter. And the same reasoning apjilies to his sister, into whose hands his mother resigned the last and most imjjortaut act, so that while Miriam, who, on account of her tender age, appeared to be exempt from danger, is appointed to watch over her brother's life, both parents appear to have neglected their duty. 2. And when she saw that he was a goodly child. There is no doubt but that God had adorned him with this beauty, in order the more to influence his parents to preserve him ; as it sometimes happens that, when God sees his people slow in the performance of their duty, he spurs on their inactivity by allurements ; although it appears from the testimony of the Apostle, that this was not their only motive to have pity on him, but that it was the prop, as it were, of their weak faith ; for he tells us (Heb. xi. 23) that "by faith Moses was hid three months of his parents." If any object that faith and regard for beauty are things not only very different but almost contrary to each other, I reply, that by the wonder- ful compassion of God, it comes to pass that the very impedi- ment which might darken faith becomes its assistant, though it ought indeed to rest upon the promises alone. Thei'efore, if faith had shone purely and brightly in their hearts, they would have cared nothing for his beauty ; on the other hand, unless the promise had had its power, nay, unless it had occu- pied the first place, there was no such efficacy in the goodli- ness of his aj)pearance as would have led them willingly to hazard their lives. We conclude, then, that, since they had good hopes of the deliverance promised to them, their cour- age was increased by the additional motive of his beauty, and that they were so attracted to pity, that all obstacles were overcome. Thus does God ordinarily work, leading his people in their darkness like the blind, when they are w^aver- ing through ignorance and weakness of heart. In fine, the love which his beauty awakened was so far from being a part of faith, that it deservedly detracts from its praise ; but God, who, in his wonderful wisdom, makes all things to work for EXOD. II. 4. LAST BOOKS OF THE PENTATEUCH. 43 the good of Ills clioscn ones, sustained and strengthened their tottering faith by this support. 4. And his sister stood afar off. It is probable that this was Miriam.i By tlie fact of her standing to watch what became of him, it appears that his parents had some liope remaining, though it was but small. For it is scarcely doubtful but that whatever Egyptian had come that way would have been his executioner, as well from the command of the king as from the general hatred of the nation against the Hebrews. It seems, then, that Miriam was set by her parents to watch, rather to witness her brother's murder, than to provide for the safety of the child. But, since we have just seen that, in the darkness of sorrow and despair, some sparks of faith still survived, the mother, exposing her little one on the river's side, did not abandon all care of him, but desired to commend him to the mercy of any passer-by, and therefore stationed her daughter afar off to act as cir- cumstances arose. For, if she had heard that the child still lay there at night, she would have come secretly to give him the breast. This determination, however, as is often the case in times of perplexity and trouble, was vain, though God miraculously stretched forth his hand for the child's preservation. For there can be no question but that his secret providence brought the king's daughter to the river, who had the courage to take up the child and to have it nursed ; and that lie, too, influenced her mind to the kind act of saving its life, — in a word, that he controlled the whole matter. Indeed, all pious persons will confess that he was the author of her great and uninquisitive kindness in not taking more pains to learn who were the child's parents, and why a nurse offered herself so immediately, which circum- stance might have naturally awakened suspicion. Thus it did not happen without many miracles that the child escajied safely from the ark. Scoffers would say that all occurred accidentally; because perverse delusion has possession of their minds, so that they are blind to the manifest works of God, and think that the human race is governed by mere cliance. ' " Dc liiquellc il sera ci aprcs park plus a plein ;" wlio will presently be more fully spoken of. — Fr. 44 Calvin's harmony of the four exod. ii. 10. But we must bold fast to the principle, that whilst God rules all men by bis providence, be honours bis elect with his peculiar care, and is watchful for their deliverance and support ; and if we carefully weigh all the circumstances, reason will easily assure us that all things which led to the preservation of Moses, were disposed by bis guidance, and under his auspices, and by the secret inspiration of his Spirit. For to ascribe to fortune such an harmonious combination of various and manifold means, is no less absurd than to ima- gine with Epicurus that the world was created by the for- tuitous conjunction of atoms.'^ Assuredly he drew out Moses, who was to be the future redeemer of his people, as from the grave, in order that be might prove that the beginning of the safety of his Church was like a creation out of nothing. And this was the crowning act of bis divine mercy, not only that he was given to his mother to be nursed, but that she received wages for it. 10. And the child greiu. Here, however, their grief is renewed, when his parents arc again obliged to give up Moses, and he is torn as it were from their bowels. For, on this condition, be passed over to the Egyptian nation, not only that be should be alienated from his own race, but that be should increase the number of their enemies in bis own person. And certainly it is scarcely credible that he could be long tolerated in the tyrant's court, and amongst the most cruel enemies of Israel, unless he professed to be a partaker of their hatred. We know of what corrupting influences courts are full ; it is well known, too, how great was the pride of the Egyptians, whilst experience teaches us how prone even the best natures are to yield to the temptations of pleasure, wherefore we must wonder the more that, when Moses was engulfed in these whirlpools, he still retained his uprightness and integrity. Certainly the hope of their re- demption might seem here again to suffer an eclipse, the course of circumstances being all against it ; but thus the providence of God, the more circuitously it appears to flow, ' " De ce qui apparoist en I'air comme poussiere. quand le soleil luist, sans que Dieu s'en soit nicsle ;" of tliat which appears in the air, like dust, when the sun shines, without the interposition of God. — Fr. EXOD. II. 10. LAST BOOKS UF THE PENTATEUCH. 45 sliines forth all the more wonderfully in the end, since it never really wanders from its direct object, or fails of its effect, when its due time is come. Nevertheless God, as with an outstretched hand, drew back his servant to himself and to the body of his Church, by suggesting in his name the recollection of his origin ; for the king's daughter did not give him this name without the preventing Spirit of God, that Moses might know that he was drawn out of the river when he was about to perish. As often, then, as he heard his name, he must needs remember of what people h.o sprang; and the power of this stimulus must have been all the greater, because the fact was known to eveiybody. The daughter of the king, indeed, could have by no means intended this, and would have rather wished the memory of his origin to be lost ; but God, who put words in the mouth of Balaam's ass, influenced also the tongue of this woman to bear loud and public testimony to the very thing which she would have preferred to conceal ; and although she desired to keep Moses with herself, became his directress and guide in returning to his own nation. But should any be suiprised that she did not fear her father's anger in thus publicly recording the violation of his command, it may readily be replied that there was no cause of offence given to the tyrant, who would have willingly allowed any number of slaves to be born to him, so that the name of Israel were abolished. For why did he spare the lives of the female infants, but in order that Egyptian slaves might be born of them ? And, regarding Moses in this light, he did not conceive that the act of his daughter had violated his command, nay, he rather rejoiced that the Israclitish nation was thus diminislied, and the Egyptian nation numerically increased. One question only remains, viz., how it occurred to the mind of Pharaoh's daughter to give Moses an Hebrew name,^ when it is certain from Ps. Ixxxi. 5, that there Avas a great difference between the two languages : " he went out through the land of Egypt, where I heard a language that I understood not ?" ' Calvin seems altogetlier (o ignore the opinion of Pliilo, Clemens Alex., &c., that Moses was an Egyptian name, from Mo, or Moys, water, and Is, or Ises, or Hyse, preserved. 46 Calvin's harmony of the four exod. ii. 11. And again, we know that Josej)!! made use of an interpreter with his brethren when he pretended to be an Egyptian. (Gen. xlii. 23.) We may probably conjecture that she asked the mother of Moses the word which expressed this signifi- cation, or we may prefer supposing that he had an Egyp- tian name, which was interpreted by his Hebrew one, and this I am most inclined to think was the case. When Moses subsequently fled, he again took the name his mother gave him. 11. And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their biu-dens : and he spied an Egyptian smiting an He- brew, one of his brethren. 12. And he hooked this way and that way, and when he saw that there was no man, he slew the Egyp- tian, and hid him in the sand. 13. And when he went out the second day, behold, two men of the Hebrews strove together : and he said to him that did the wrong, Wherefore smitest thou thy fellow ? 14. And he said, Who made thee a prince and a judge over us ? In- tendest thou to kill me, as thou killedst the Egyptian } and Moses feared, and said, Surely this thing is known. 15. Now when Pharaoh heard this thing, he sought to slay Moses. But JMoses fled from the face of Pharaoh, and dwelt in the land of ]\Iidian : and he sat down by a well. 11. Factum autcm estdiebus illis, quum adolevisset Moses, ut egrede- retur ad fratres suos, et vidit onera ipsorum, viditque virum -^gyptium percutientem quendam Hebrseum ex fratribus suis. 12. Tunc respexit hue et illuc, et videns quod nemo adesset, percussit ^Egyptium, atque abscondit in arena. 13. Et quum egressus esset pos- tridie, ecce, duo viri Hebrrci rix- abantur : tunc dixit malefico, Quare percutis propinquuni tuum ? 14. Qui respondit, Quis te con- stituit principem, et jiidiccm super nos ? an ut me occidas tu loqueris, sicut occidisti ^Egyptium ? Itaque timuit Moses, ac dixit, Certe inno- tuit hiec res. 15. Pharao etiam audito hoc ser- mone, qujerebat interficere Mosen. Et fugiens IMoses a facie Pharaonis mausit in Madian, seditque juxta puteum. 11. And it came to pass in those days, when Hoses was groiun. Now did that faith which the Apostle celebrates begin to shew itself, when Moses, despising the pleasures and riches of the Court, chose rather to suffer the reproach of Christ, than to be accounted happy apart from companion- ship with the chosen people. Nor was it only love for his nation, but faith in the promises, which induced him to undertake this charge, by which he knew that he should incur the hatred of all the Egyptians, For although he did not immediately resign his wealth, and honourable station, and influence, and power, this was, as it were, the prepara- EXOD.II. 12. LAST BOOKS OF THE PENTATEUCH. 47 tion for divesting- himself of all these deceitful allurements. Whence the Apostle savs, " he refused to be called the son of Pharaoh's daughter." (Heb. xi. 24.) There is certainly no doubt but that he avowed his desire to return to his true and natural kindred, from whom he had been separated : for we gather from the context, that he did not come to see his brethren only to pity their estate, but to bring- them some consolation, and even to share their lot. Nor was the Court so near that he could daily visit them in his ordinary walk. And it is said that " he went out the second day."" There- fore, he privately withdrew himself from the Court, or, hav- ing- asked permission, preferred to expose himself to enmity, rather than not discover his affectionate regard to his people. But he relates that he looked on their burdens, or troubles, so that their unjust oppression must have naturally aroused him to give them help. He adds, too, another motive, that he " saw an Egyptian smiting- an Hebrew." It is probable that they were harshly treated by their taskmasters if they were slow in their work, and since they were given over to the will of wicked men, that every one might exercise the same cruelty upon them with impunity. 12. And he looked this way and that ivay. Hence it more evidently appears that Moses came with the design of suc- couring- his unliappy brethren, and of relieving- and aiding them with his help, since, by killing the Egyptian, he avenged the injury done indeed to an individual, but having a bear- ing on the whole nation. But although he was inspired by the Holy Spirit with special courage for the performance of this act, still it was accompanied with an infirmity, which shews that he did not undertake without hesitation what he yet knew to be his vocation. For Stephen (Acts vii. 25) bears witness that Moses was not impelled by a rash zeal to slay the Egyptian, but because he knew that he was divinely appointed to be the avenger and deliverer of his nation. Still he looked about to see whether any one saw him, and dared not punish tlie wrong-doer, except by a secret blow. Thus we perceive that he was not altogether so bold as he should have been, and that he had to strive against his timidity. Again, we gather from liis hesitation that his 48 Calvin's HARMONY OF THE FOUR exod. ii. 13. faith was weak, so that we must not suppose that it was thus praised by the Apostle because it was absolutely per- fect. In the first i:)lace, then, let us conclude that Moses did not rashly have recourse to the sword, but that he was armed by God's command, and, conscious of his legitimate vocation, rightly and judiciously assumed that character which God assigned to him. Thence it follows, that private persons would act improperly, and would be by no means countenanced by his example, if they souglit to repress wrong by force and arms. Thus far we should imitate Moses in rendering aid to the suffering and oppressed, as far as our means go, and in caring not to incur the ill-will of the wicked, when we oppose ourselves to their oppressions ; but we must leave it to the judges, who are invested with public authority, to draw the sword of vengeance. If these do not afford tlieir aid to the innocent when they are unjustly treated, all we can do is to murmur ; as not even Moses would have been allowed to proceed further, unless he had been the appointed avenger and deliverer of the people. As to the fear, by which he betrayed his pusillanimity and his present unpreparedness for fulfilling his office, let us learn that the obedience of the saints, which is stained by sin, is still sometimes acceptable with God through merey ; and therefore, although the weakness of the flesh is a draw- back to us in the performance of our duty, still let us cease not to struggle against it ; for our assurance of this ought to have no small effect in animating us, when we are per- suaded that there is pardon ready for our hesitation, if we do not yield to it. 13. BeJiold, two men of the Hebrews. This perseverance shews that Moses was firm and determined in his desio^n of returning to his brethren, and abandoning the Court ; and that he had advisedly renounced its splendour, its wealth, and comforts, although he was by no means ignorant of the miseries to which he exposed himself, and how painful and disagreeable, nay, how ignominious a condition awaited him. Wherefore we need not wonder if the Apostle says, that he chose " rather to endure the reproach of Christ," "and to suffer affliction with the people of God, than to enjoy the EXOD.II. 14. LAST BOOKS OF THE PENTATEUCH. 49 pleasures of sin for a season." (lleb. xi. 25, 26.) Besides, tlie sad siglit of the tyrant's violence and of the burdens by which liis brethren were o])presscd, was anything- but an obstacle to his proceeding, because, being prepared by the hope of future recompense to bear the cross, he was superior to present fear. But he does not assume, as before, the character of a judge ; but performs a duty, which the law of charity demands of every one, addressing the men who strove together as a peace-maker, and exhorting tliem both to be reconciled, though he especially blames the wrong- doer. This was not peculiar to Moses, but tlie common duty of all believers, when the innocent are harshly treated, to take their part, and as far as possible to interpose, lest the stronger should prevail. It can scarcely be done with- out exasperating those who are disposed to evil ; but nothing ought to allow us to be silent, while justice is violated by their frowardness. For in this case, silence is a kind of con- sent. Yet Moses reproves moderately, and in kind terms, the man who had assaulted his brother ; because he docs not so much wish to reproach him with the greatness of his fault, as to find the means of calming his ferocity. 14. Who made thee a pj^ince ? No wonder if the head- strong and wicked man repels angrily this mild admonition ; for thus are those, who are disposed to injustice, accustomed to rage as soon as they are reproved, and to drive away good advisers with contumely. And certainly it is an uncommon virtue to acknowledge our faults, and patiently to submit to correction. For in proportion to a man's evil disposition, and to the greatness of his offence, is his rage under ad- monition, and his violence in altercation ; wherefore, who- ever undertakes to restrain the wicked must expect to meet with these indignities. Still, we may understand from the petulance of this individual how perverse were the minds of the whole nation. On this account Stephen says that Moses was refused by his own nation, and accuses them all of ingratitude. (Acts vii. 35.) But, without being too hard on this people, we learn from this example liow rude is the nature of those whom God has not tamed ; for their perverse- ness as firmly repels correction, as an anvil repels the blow VOL. L J) 50 Calvin's harmony of the four exod. ii. 1 o. of a hammer. When, therefore, they are so stubborn that though ten times reproved they are still hardened, no wonder if God deals with them more roughly, as he declares he will do by the mouth of David. (Ps. xviii. 27.) Lest we should experience this, let us submit to his rod in time ; and since this is not given to all, let us entreat him to make us truly teachable. For what shall Ave gain by kicking against the pricks ? Moreover, a kind of brutal fierceness accompanies this perverseness, as is again seen in this instance. The vile and abject slave asks Moses, Who made him a judge over the Hebrews ? as if he, and all his race, were not exposed to universal contumely. If the lowest of the Egyptian rabble had struck him a blow, he would not have dared to murmur ; yet he rages as imperiously against this mild admonition, as if he were free from all subjection. What follows is even worse, " Intendest thou to kill me, as thou killedst the Egyp- tian V He ought to have received Moses as if he had been an angel of God, on account of such a proof of his zeal and piety ; but, turning the benefit into an accusation, he not only hatefully taunts him with what it would have been just to praise, but even threatens him. Meantime, we cannot doubt but that the holy man must have been racked by a sore temptation, when he finds such barbarity in his nation. He knew, indeed, that the Egy23tians would have been his professed enemies, if the matter had got abroad ; but he never could have expected such an unworthy return from his brethren, whose misery he desired to relieve ; and there- fore it was a proof of incredible strength of purpose to sur- mount such an obstacle. 15. Now when Pharaoh heard. Moses acknowledges his fear, though it was not sufficient to withdraw him from the work to which he was called. We said before, that his zeal was mingled with infirmity, but yet prevailed ; so that he performed the duty entrusted to him manfully, yet at the same time timidly. But this is another proof of his firm- ness, that he is not ashamed of what he had done, so as to endeavour to apj^ease the king, but he betakes himself to exile ; nor is he so alarmed in this critical time as to sink down in helplessness or desj^air, but he departs into the liXOD. II. 15. LAST BOOKS OF THE PENTATEUCH. 51 land of Midian, and prefers wandering in the Desert, to a re- conciliation witli the enemies of tlic chosen people. But althougli God appears by tliis circuitous course to decline from his purpose of delivering- them, yet lie marvellously carries on His work. We have already sufficiently perceived that Moses was certainly not yet ripe for the arduous con- tests which awaited him ; that, having been brought up delicately and luxuriously in the Court, he was not yet ac- customed to the great and continual anxieties of which the sequel of the history will shew him the conqueror. There- fore God in a manner withdrew him, that he might gradu- ally render him tit and equal to undertake so difficult a task. For the experience of forty years in such a laborious and ascetic mode of life, did not a little avail to prepare him for enduring any hardships ; so that the Desert may Vi'cll be called the school in which he was taught, until he was in- vited to his more difficult charge. As to his " sitting down by a Avell," I interpret it, that he sat down there to rest from his fatigue about sunset, that he might ask for hospitality from the people, who he hoped would come at eventide to di-aw water. From this unprosperous beginning he might conjecture what an uncomfortable reception he had to ex- l^ect. IG. Now the priest of Midian had 16. Erant autem sacordoti Ma- seven danghtcrs : and they came and dian septeni filife, qna> vencrnnt, et (\rc\v iodter, i\m\ filled tlie troughs to liaiiserunt, inipleveruntquo canales, water their lather's tloek. ut potarent oves patris sui. 17. And the sliejdierds came and 17. Et venerunt pastores qui re- drove them away : hut Moses stood pulerunt cas : et surgens ]\Ioscs aux- up and helped them, and watered iliatus est ipsis, potavitque oves ilia- their flock. rum. IS. And when they came to Reuel 18. Et quuni venissent ad Bcth- their father, lie said, How is it that nel patrem suum, dixit ille, Quare ye are come so soon to-day ? hodie tam cito rediistis ? 19. And they said, An ]^]gyptian 11). ]\esponderunt, vir iEgyptius dehvered us out of tlic hand of the liheravit nos e manu pastorum, at- shepherds, and also drew tvater que ctiam hauriendo liausit nobis, et enough for us, and watered the Hock, pnvbuit potum ovibus. 20. And he said unto his daugh- 20. Dixit ille ad filias suas, Et ters, And where ?'*■ he? why ?s it ?/('/< ubi est ille? quare sic dereliquistis ye have left the man ? call him, that virum ? convocate eum ut comcdat he may eat bread. panem. 21. And Moses was content to 21. Et consensit Moses habitare dwell with the man : and he gave cum viro illo, qui dedit Sephoram Moses Zipporah his daughter. liliam suani Mosi. 52 Calvin's harmony of the four exod.il 16. 22. And she bare him a son, and 22. Qufe quum peperisset filium, he called his name Gershom : for he vocavit nomen ejus Gerson, dicens, said, I have been a stranger in a Peregrinus sum in terra aliena. strange land. 16. Now the priest of Midian. The profane would attri- bute this meeting to good fortune, whereas God affords us in it a striking picture of his providence, in thus with an out- stretched hand directing the steps of his servant. Those damsels were in the habit of coming daily to the well ; and Moses sat down to ask for hospitality at the waterside, whither in a dry country the inhabitants were likely to flock in the evening. But it was by no means due to chance that he came so opportunely to render assistance to the damsels, and that Jethro so hospitably invited him ; but God was the guide of his wandering servant's way, not only to obtain for him a resting-place for a day, but a comfortable habitation even to the close of his exile. For Jethro (whose title shews that he was of some dignity amongst his people) not only engaged his services, but chose him for his son-in-law. Although the occupation of a shepherd w^as a humble one, yet there was no little consolation in this high connection. All are not agreed about the word jH^, cohen} The Chaldee paraphrast badly translates it " Prince," because it does not accord with the fact that the shepherds of the country w^ere at variance with his daughters. Nor is it more probable that a rich and chief man would have been without servants, so as to be obliged to expose his daughters daily to the insults and quarrels of the shepherds, I think, then, that he was a l^ricst (sacrijicum,) which is the opinion most generally re- ceived. But the question is, whether he worshipped false gods, or the one true God ? and certainly many probable reasons lead us to conclude, that he did not sacrifice to idols; because Moses could scarcely have been persuaded, not merely to live in a house which was defiled by foul unright- eousness, but even to marry into it. Besides, hereafter, 1 jriD. This verb does not occur in Hebrew in its primary conjugation (kal), but is found in Arabic, where it signifies to draw nigh. Hence the noun, being of the form of the present participle, means in strictness one who draws nigh ; and in usage a priest who draws nigh to God ; a prince who draws nigli to the sovereign ; or, sometimes the sovereign's guards, ministers, or near kinsmen. FXOD. II. 16. LAST BOOKS OF THE PENTATEUCH. 53 many indications of piety will appear in the language of Jethro. Although, as almost the whole world had then fallen into many corrupt practices, it seems likely to me that his priesthood was in some measure corrupted. In the time of Abraham, Melchizedeh was the onl}- priest of the living- God. Abraham himself was extricated from a deep abyss of idolatry into which his family was plunged. It was, then, hardly possible that the Midianites should have retained the pure worship ; and indeed it is plain from other passages, that they were joined to idols. After duly weighing all these points, nothing occurs to me as more probable, than that under the priesthood of Jethro the true God was wor- shipped, according as tradition had revealed Him, but not purely; because religion was at that time everywhere con- taminated by diverse superstitions. But there is some dif- ference between idolatry and the impure worship of God, corrupted in some respects. I say, then, that they were wor- shippers of the true God, because they had not entirely de- parted from the principles of His religion, although they had contracted some defilement from the stinking puddles of error which had gradually crept in. There is also another question among interpreters as to the name "Jethro.'' Those who think Bethuel^ was a different person from Jethro, are easily refuted ; for it is quite evident, that Moses in the next chapter speaks of the same person, though under another name. Nor would it agree Avith the mention of his marriage, that the name of the father should be altogether omitted ; and it is a forced construction to suppose, that in such im- mediate connection two persons should be spoken of as in the same degree of relationship. Again, if Jethro was the son of Bethuel, living in the same house, he would have been a member of the family, but not its head, and therefore Moses would not be said to have fed liis flock. Besides, it is pro- bable that Hobab (who will be afterwards called the son of Bethuel, Num. x. 29) was the brother-in-law of Moses, i.e., the brother of his wife ; from whence we collect, that Jethro, as is not unusual, had two names. For it is absurd to think that it is Hobab whom Moses here calls Jethro, and an un- * See note on ver. 18. In the French version he is always called iJa^itei. 54 Calvin's harmony of the four exod. ii. 18. reasonable invention. We shall hereafter see that Jethro came into the Desert to congratulate Moses ; but it is related in the same place that he " let him depart \' and certainly it would not have been kind to press a man bowed down by age to accompany him on his long journey. For if he was older than Moses, he was scarcely less than ninety ; and what sense would there have been in promising a decrepit old man the reward of his labour, after they should reach the land of Canaan ? But the whole controversy is put an end to in one word ; because Moses writes that Jethro returned home, but that Hobab was persuaded to listen to his earnest requests, and to remain with him. Nothing can be more probable than that the old man Bethuel, who was unequal to bear the fatigue of a long journey, returned straight home, having left his son behind with Moses, to be to him "instead of eyes," and to guide them on their way. 18. And luhen they came to Reuel} I do not think any blame attaches to the daughters of Bethuel for not offering hospitality to Moses, because young women should be modest, and it would have been an act of too great forwardness to invite an unknown foreigner, without acquainting their ^ In the Latin Geneva editions of 1573 and 1G17, this name is printed, through the whole commentary on the chapter, Bethuel; but in the com- mentary on Numbers x. 29, Reuel; whilst A. V. has Reuel here, and Raguel in Num. In Hebrew, the name in both cases is Rcyuel; but the Hebrew V having no equivalent in either the Greek, Latin, or English alphabet, its occurrence has occasioned a dissimilar orthography of several proper names in different translations, or sometimes in the same transla- tion, according as the translator happened to substitute for it a or o, or to omit it altogether. The LXX. seems to have been induced by mere similarity of shape to substitute y for it in the middle of words, where a consonant seemed desirable. As to the person here spoken of, the relation of each to Moses is desig- nated by the same word \T\Vi ; viz., Jethro in Ex. iii. 1, and xviii. ; Hobab in Judges iv. 11; and R euel (probably) in Numb. x. 29 ; whilst Zipporah was the same word, rendered husband in Ex. iv. 25, 26. The radical verb, in this case also, is one which does not occur in Hebrew in its primary conjugation, but is found in Arabic, where it signifies to provide a nuptial feast ; and hence the noun came to signify any relative by marriage, though most commonly & father-in-law. In Numb. x. 29, and Judges iv. 11, Jerome has rendered it simply kinsman. This being premised, it will ap- pear probable that Reuel was the grandfather, Jethro the father, and Hobab the brother, of Zipporah. Hence, after forty years, Reuel is no more spoken of, except to notice descent from him — W. EXOD. II. 18. LAST BOOKS OF THE PENTATEUCH. 55 father. But God inspires the lieart of their fatlierwith gra- titude, so that he desires him to he sent for. Moses, there- fore, is hrouglit from the well, and finds a home in which he may live comfortably, and is treated with kindness on ac- count of his matrimonial alliance. And certainly there was need of some alleviation for his manifold cares and sorrows ; since it was a hard trial, which would not only jiain him greatly, but would have altogether overwhelmed him in de- spair, unless the holy man had been supported in some way in enduring his forty years' exile. We may easily conjecture from our own feelings how great must have been the weari- ness of so tedious a delay, especially when he saw that the flower of his age was past, and that his strength was failing, so that he would be afterwards but little fitted for activity. It was, therefore, difficult for him to be intent on that voca- tion, which might seem to be obsolete, and abrogated in this period of forty years. These heavy troubles and anxieties are in some degree mitigated, but yet not so completely as to prevent the recurrence of many opposing thoughts. Wherefore God's grace is more astonishing, which kept him peaceful and calm in the midst of so many cares, so that, in expectation of the unknown time, he should be content with his mean and humble lot, and stand in daily preparation to perform the part of a deliverer. As to the word ^ji^s^ ycd, the Jews themselves are not agreed : many think that it merely expresses consent ; others take it to mean " to swear." And perhaps Betlaiel was unwilling to give his daughter to an unknown guest, unless he bound himself by an oath to live there, as otherwise it might be feared that Moses might take away his wife elsewhere. Thus the marriage- vow was a promise to remain. Thence we see the integrity of that age, that the sanction of an oath, through reverence to the ' 7X1'', A. v., ivas content. C. states the question about the meaning of this word nearly as lie found it stated in S. M. ; who had said, " Radix verbi ?K'' idem significat quod HVI, voluit, complacuit, consensit. Sunt tanien inter llcbrtcos qm etiam n?ii et y3L*'3, id est juravit, exponunt." They who would interjjret it he sivare, must suppose PNV to be irregularly formed out of the verb n?X ; whilst there is no irregularity of formation assumed by those who accejjt it as a part of the verb pH^, and conse- quently translate it consented, or was content. — W. 56 Calvin's harmony of the four exod. ii. 22. name of God, was so strong, that both were contented with this bond. 22. He called his name Gershom. I do not approve of their view who think this was a name of congratulation to alleviate the pain of banishment, but rather imagine that Moses gave this name to his son, as well to remind himself as his father-in-law and his wife, that he sought a country elsewhere, and that there he was but a sojourner. Nor is there any objection in his promise to his father-in-law to remain, because he did not so bind himself as to shake off or break the yoke of his divine vocation. It was only a pro- vision to this effect, that Moses should not lightly forsake the home where he was so kindly welcomed. It is not credible that he was silent as to the cause of his exile : in the first place, to avert the suspicion of wrong-doing, and in witness of his innocence ; and secondly, that he might pro- claim the peculiar favour with which God had honoured the people of Israel. Wherefore, in the name of his son, he would set before himself an unceasing memorial, by which he might be kept alive to the hope of redemption ; for he declares that land, in which he had found apparently a peaceful resting- place, and a pleasant home, to be " strange" to him. Nor does he compare Midian with Egypt, for he was but a sojour- ner in either land ; but wherever he may dwell, he declares himself a stranger, until he should obtain the inheritance which God has promised. And, indeed, it would have been absurd to call that land, where he had found a settled home, a foreign land, in reference to Egypt, especially since the Apostle bears testimony that he had left that land under the influence of faith. (Heb. xi. 27.) In fine, we see that he sought for a means of cherishing and at the same time of testifying his faith, when he professed that he was a so- journer in a foreign land. 23. And it came to pass in process 23. Accidit autem diebus illis of time, that the king of Egypt died: multis, mortmis est rex ^gypti : et and the children of Israel sighed by suspiraverunt filii Israel propter reason of the bondage, and they opus, et vociferati smit : ascenditque cried ; and their cry came up unto clamor eorum, ad Deuni propter God, by reason of the bondage. opus.* ' Vel, a servitute. EXOD. II. 23. LAST BOOKS OF THE PENTATEUCH. 57 24. And God heard their groan- 24. Et audivit Deus clamorcmi ing, and God remembered his cove- eorum, recordatusque est Deus pacti nant witli Abraham, with Isaac, and sui cum Abraham, Isaac, et Jacob, with Jacob. 25. And God looked upon the 25. Viditque Deus fiUos Israel, et children of Israel, and God had re- cognovit Deus. spoct unto them. 23. And it came to pass in process of time. ^He uses the demonstrative pronoun to mark tlie forty years in wliicli God kept his servant in suspense, as if he had forsaken him. By adding " many," he expresses the approaching end of the interval. AVhen, therefore, he had reached his eightieth year, and liad married and grown old in the land of Midian, the intolerable cruelty of their tyrannical masters extorted new sighings and cries from the children of Israel ; not that they began then first to grieve and lament, but because they became more alive to their woes, and their duration made them to be felt more acutely. We know that the hope of a happier issue is soothing to our woes ; and the hope that some one more kind would succeed the dead tyrant, in some measure softened the misery of the afflicted people. But when the change of kings in no wise lightened their oppres- sion, their sorrow was increased, and forced them to cry out more loudly than before. Thus, then, I understand the words of Moses, that when the tyrant was dead, the chil- dren of Israel were not treated more humanely, and there- fore cried out more vehemently. Although it is not likely, I think, that the Pharaoh who had at first afflicted them with burdens and taxes, and had commanded their children to be killed, lived till this time ; because in that case he would have reigned more than eighty years, which is not usual. Before the birth of Moses, the Israelites had already been sorely oppressed for many years. Nor had (the king) pro- ceeded at once to so great an atrocity as to command all the males to be killed ; but when he found that his cruel edicts availed nothing, he advanced to this extremity. From the birth of Moses until the time here spoken of, about eighty years had passed ; and hence we may suppose that, before their deliverance drew near, there had been one or more suc- cessive kings. When these various changes of circumstances ' The Commentary here refers to Calvin's Latin Translation. 58 Calvin's harmony of the four exod. ii. 23. left the condition of the people unchanged, or even made it worse, extreme necessity drew forth this unwonted lamen- tation, and despair itself drove them to pray, not that there had been an entire neglect of supplication to God before, but because they looked also in other directions, until all earthly means being entirely cut oif, they were forcibl}'' drawn to seek in earnest for help from above. From this example we learn that, although tlic pressure of our tribulations weighs us down with sorrow and pain, yet that our prayers are not straightway directed to God, and that much is required to stimulate our sluggish hearts. Moses also infers that it was no wonder if God's assistance was not earlier aflForded, since the children of Israel were stupified in their misery. Let this example, then, teach us to flee to God at once, in order that he may make haste to bestow his grace. And their cry came up. Moses magnifies the mercy of God by this circumstance, that he took not vengeance on their slowness, as it deserved, but graciously inclined to their tardy cries. In fact, we may observe in this history what is described in Psalm cvi., that the most stubborn and hard-hearted in their extremity turn their prayers at length to God, rather from the exceeding greatness of their trouble than from the well-regulated exercise of faith. He says, " by reason of tlie bondage ;" because it is the attribute of God to succour the oppressed, to deliver the captives, and to raise up them that are brought low ; and tliis office he constantly performs. As to what is added, that " God re- membered his covenant," it is the explanation of the cause why he heard their groaning, viz., that he might ratify his gratuitous promise made to Abraham and his descendants. He expressly mentions the three patriarchs, because God lodged his covenant with them, that it might continue firm for perpetual generations. And, indeed, since God is inclined towards us to help us of his own free mercy, so he ofters himself, and invites us voluntarily ; and therefore confidence in prayer must only be sought for in his promises. Thus the copula here should be resolved into the illative particle, that " God heard their groaning, because he remembered his covenant." How far remembrance is possible with God, we EXOD. Til. I. LAST BOOKS OF THE PENTATEUCH. 59 must Icani froiii its contrary. God is said to forget when he does not really and openly appear, and stretch forth his hand to help ; therefore, when we say he " remembers," we mark our apprehension of his aid ; and both expressions have relation to effect. In the same way he is said " to be- hold," and its opposite, " to turn his baclc," because we then perceive that he beholds us when he actually succours us. CHAPTER THIRD. 1 . Now Moses kept the flock of 1 . Pascebat autem Moses oves Jethro his father-in-law, the priest Jethro soceri svii sacerdotis Midian, of Midian : and he led the flock to duxitque oves post desertum, et the back-side of the desert, and came venit ad montem Dei, nempe IIo- to the monntain of God, even to reb. Horeb. 2. And the Angcl of the Lord ap- 2. Et visus est ei Angehis Jeho- peared unto him in a flame of fire vx in flamma ignis e medio rubi : out of the midst of a bush : and lie et vidit, et ecce rubus ardebat in looked, and, behold, the bush burned igne, et rubus ipse non consume- with fire, and the bush was not con- batur. snmcd. 3. And Moses said, I will now 3. Dixit itaque Moses, Divcrtani turn aside, and see this great sight, nunc ut videani visionem banc mag- why the bush is not burnt. nam, qviare non comburatur rubus. 4. And when the J^ord saw that 4. Et vidit Jehova quod diver- he turned aside to see, God called teret ad videndum : vocavitque cum unto him out of the midst of the Deus e medio rubi, dicens, Moses, bush, and said, Moses, Moses. And Moses. Et respondit, Ecce ego. he said. Here am I. 5. And he said, Draw not nigh 5. Tunc dixit, Ne appropinques hither: put off" thy shoes from off hue: solve calccamcnta e pedibus thy feet; for the place whereon thou tuis: quia locus, in quo stas, terra standest is holy ground. sancta est. 1. Noiv Moses kept the flock. We have already said that he was occupied as a shepherd for a long time (viz., about forty 3'ears) before this vision appeared to him. The patience, then, of the holy man is commended by his continuance in this work ; not that Moses had any intention of boastfully celebrating his own virtues, but that the Holy Spirit dictated Avhat would be useful to us, and, as it were, suggested it to his mouth, that what he did and suffered might be an ex- ample for ever. For he must have had much mental struggle at this tedious delay, when old age, which weakens the body, came on, since even in those days few retained their activity 60 Calvin's harmony of the four exod. hi. 2. after their eightieth year ; and although he might have lived frugally, yet temperance could not j^rotect even the most robust body against so many hardships, because it is given to very few persons to be able thus to live in the open air, and to bear heat, and cold, and hunger, constant fatigue, the care of cattle, and other troubles. God, indeed, miracu- lously supported the holy man in the performance of his arduous duties ; but still the internal conflict must have gone on, — why does God so long delay and suspend what he so long ago determined ? It was, then, no ordinary virtue which overcame these distracting assaults, w^hicli were con- stantly renewing his anxiety ; whilst, in the mean time, he was living poorly, in huts and sheds, as well as often wan- dering over rough and desert places, though from childhood to mature manhood he had been accustomed to luxury ; as he here relates, that, having led his flock across the Desert, he came to Horeb, which certainly could not have been effected without his experiencing the cold as he lay on the ground by night, and burning heat by day. The title of " the mountain of God" refers^ by anticipation to a future period, when the place was consecrated by the promulgation of the Law there. It is well known that Horeb is the same moun- tain which is also called Sinai, except that a different name is given to its opposite sides, and, properly speaking, its eastern side is called Sinai, its western, Horeb.^ Since, then, God appeared there and gave so many manifest signs of his heavenly glory, when he renewed his covenant with his people, and furnished them with a rule of perfect holi- ness, the place became invested with peculiar dignity. 2. And the Angel of the Lord appeared unto him. It was necessary that he should assume a visible form, that he might be seen by Moses, not as he was in his essence, but as ^ Iloreb appears to have been the general name of the whole mountain- ous district, of which Sinai formed a part. This solution fully meets the objection of certain modern cavillers, who have argued, at least, against the identity of the author of the Pentateuch, if not against its inspiration, on the ground that the same events are recorded as having taken place some- times on Horeb, sometimes on Sinai. Vide Hengstenberg on the Genuine- ness of the Pentateuch, Ilyland's Transl., vol. ii. p. 325 ; Plsk's Memorial of the Holy Land, p. 146. EXOD. III. 2. LAST BOOKS OF THE PENTATEUCH. 61 the infirmity of tlic human mind could comprehend him. For thus wc must believe that God, as often as he appeared of old to the holy patriarchs, descended in some way from his majesty, that he might reveal himself as far as was use- ful, and as far as their comprehension would admit. The same, too, is to be said of angels, who, although they are invisible spirits, yet when it seemed good to tlie Almighty, assumed some form in which they might be seen. But let us inquire who tliis Angel was ? since soon afterwards he not only calls himself Jehovah, but claims the glory of the eternal and only God. Now, although this is an allowable manner of speaking, because the angels transfer to them- selves the person and titles of God, Avlien they are perform- ing the commissions entrusted to them by him ; and although it is plain from many passages, and^ especially from the first chapter of Zechariah, that there is one head and chief of the angels who commands the others, the ancient teachers of the Church have rightly understood that the Eternal Son of God is so called in respect to his office as Mediator, which he figuratively bore from the beginning, although he really took it upon him only at his Incarnation. And Paul suffi- ciently expounds this mystery to us, when he plainly as- serts that Christ was the leader of his people in the Desert. (1 Cor. X. 4.) Therefore, although at that time, properly speaking, he was not yet the messenger of his Father, still his predestinated api^ointment to the office even then had this effect, that he manifested himself to the patriarchs, and was known in this character. Nor, indeed, had the saints ever any communication with God except througli the pro- mised Mediator. It is not then to be wondered at, if the Eternal Word of God, of one Godhead and essence with the Father, assumed the name of "the Anger' on the ground * Calvin's OAvn commcntarj' on Zech. i. 8, will best explain this refer- ence ; there, also, he inclines to identify the chief of the Angels with the Son of God. " There Avere then, as it were, a troop of horsemen : bnt the Prophet says that one appeared as the chief leader, who was accompanied by others." "There was one more eminent than the rest, and in this there is nothing unusual, for when (Jod sends forth a company of angels, he gives the lead to some one. If we regard this angel to be Christ, the idea is consistent Avith the common usage of Scripture," &c. — Com. on Zech., pp. 31-33. 62 calvin's harmony of the four exod. III. 3. of his future mission. There is a great variety of opinions as to the vision. It is too forced an allegory to niakOj as some do, the body of Christ of the bush, because his heavenly majesty consumed it not when he chose to inhabit it. It is also improperly wrested by those who refer it to the stub- born spirit of the nation, because the Israelites were like thorns, which yield not to the flames. But when the natural sense is set forth, it will not be necessary to refute those which are improbable. This vision is very similar to that former one which Abraham saw. (Gen. xv. 17.) He saw a burning lamp in the midst of a smoking furnace ; and the reason assigned is, that God will not permit his people to be extinguished in darkness. The same similitude answers to the bush retaining its entireness in the midst of the flame. The bush is likened to the humble and despised people ; their tyrannical oppression is not unlike the fire which would have consumed them, had not God miraculously interposed. Thus, by the presence of God, the bush escaped safely from the fire ; as it is said in Psalm xlvi., tliat though the waves of trouble beat against the Church and threaten her destruc- tion, yet " shall she not be moved," for " God is in the midst of her." Thus was the cruelly afllicted people aptly repre- sented, who, though surrounded by flames, and feeling their heat, yet remained unconsumed, because they were guarded by the present help of God. 3. And Moses said, I luill now turn aside. It is certain that his mind was disposed to reverence from no rashness, but by divine inspiration. Although not yet accustomed to visions, he still jjerceives that this is no unmeaning spectacle, but that some mystery was contained in it, which he must by no means neglect, and to the knowledge of which he was divinely called. In this, too, wq must observe his tractable- ness, in turning aside to learn. For it often hajjpens that God presents himself to us in vain, because we presumptu- ously reject such great mercy. Let us learn, then, by the example of Moses, as often as God invites us to himself by any sign, to give diligent heed, lest the proffered light be quenched by our own apathy. But from his calling it a " great sight," we gather that he was taught by secret in- EXOD. III. 4. LAST BOOKS OF THE PENTATEUCH, 63 spiratioii the depth of the mystery, though it was as yet unknown. In this way God prepared his mind to rever- ence/ that he might the sooner profit by it. 4. God called unto him out of the midst of the bush. In the first place, my readers will observe that, as is the case in almost all visions, it was not a voiceless spectacle to alarm the holy man, but that instruction accompanied it by which his mind might obtain encouragement. For there Avould be no use in visions, if the senses of those who see them were kept in alarm. But although God was unwilling to terrify his servant, yet, in two ways, he claims authority and rever- ence for his intended address ; first, by calling Moses twice by name, he makes his way into the depths of his heart, that, as if cited before the tribunal of God, he may be more attentive in listening ; and, again, by commanding him to put off his shoes, he prepares him to humility, by admiration and fear. There is much discussion with respect to the latter clause amongst many, who delight in allegory," I will not recite their various opinions, because a simple exposition of the true meaning will dispose of the whole of their subtle triflings, Moses is commanded to put off his shoes, that by the veiy bareness of his feet his mind might be disposed to reverential feelings ; and on this account, too, he is reminded of the holiness of the grovuid, because, in our prayers, the bending of the knees, and the uncovering of the head, are helps and excitements to the worship of God. And this, I think, is made sufficiently clear by the reason which is immediately added, that the place on which Moses stood was " holy ground," and, therefore, not rashly, or in a profane manner to be trodden on. Whence we gather, that he was in- structed by the outward sign of adoration to enter into the presence of God as a trembling suppliant. lie had, indeed, said, " Here am I," (which was a testimony that his mind was teachable, and prepared to obey,) yet it was good that he should be more actively aroused, in order that he might come before God with greater fear. But if this most noble Prophet of God had need of such a preparation, no wonder > A luimilite. — In: * " En curiositcz Irivolcs;" in frivolous subtleties. — Fr. 64 Calvin's harmony op the tour exod. hi. 4. that God stirs up our unwilling hearts, by many aids, in order that we may worship him in truth. And although the same command is not given to all which was given to Moses, still let us learn, that this is the object of all cere- monies, that the majesty of God, being duly and seriously perceived in our minds, may obtain its rightful honour, and that he may be regarded in accordance with his dignity. If any prefer the deej^er meaning {anagoge^ that God cannot be heard until we have put off our earthly thoughts, I object not to it ; only let the natural sense stand first, that Moses was commanded to put off his shoes, as a preparation to listen with greater reverence to God. If the question be now raised as to the holiness of the place, the reply is easy, that it received this honourable title on account of the vision. Mount Sinai did not, therefore, naturally possess any pecu- liar sanctity ; but because God, who sanctifies all things, deigned to give there the sign of his presence. Thus Bethel was dignified by Jacob with high and honourable titles. (Gen. xxviii. 17.) "How dreadful is this place! this is none other than the house of God, and this is the gate of heaven ;" because it had been consecrated by a special reve- lation. For, wherever we see any sign of the glory of God, piety awakens this feeling of admiration in our hearts. In the meantime, however, since we are too prone to supersti- tion, these two errors must be avoided ; lest, in our gross imaginations, we should, as it Avere, draw down God from heaven, and affix him to places on earth ; and, also, lest we should account that sanctity perpetual which is only tempo- rary. The remedy of the first evil is to reflect on the nature of God ; of the second, to observe his design, how far, and for what use he sanctifies places. For since the nature of God is spiritual, it is not allowable to imagine respecting him anything earthly or gross ; nor does his immensity per- mit of his being confined to place. Again, the sanctity of a place must be restricted to the object of the manifestation. Thus Mount Horeb was made holy in reference to the pro- mulgation of the law, which prescribes the true worship of God. If the descendants of Jacob had considered this, they would never have set up Bethel as a holy place in opposi- EXOD. III. G. LAST BOOKS OF THE PENTATEUCH. 65 tion to Sion ; because, altliough God once appeared there to the patriarch, He had never chosen that place ; tliere- fore they ■were Avrong in proceeding from a particular instance to a general conclusion. 6. Moreover he said, I am the God of" thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face ; for he was afraid to look upon God. 7. And the Lord said, I have surely seen the affliction of my people which are in E^zypt, and have heard their cry by reason of their taskmasters ; for I know their sorrows : 8. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flow- ing with milk and honey : unto the place of the Canaanites, and the Ilittites, and the Amorites, and the Perizzites, and the Ilivites, and the Jebusites. 9. Now therefore, behold, the cry of the children of Israel is come unto me : and I have also seen the oppression where- with the Egyptians oppress them. 0. Ego Deus patris tui, Deus Abraham, Deus Isaac, ct Deus Jacob. Et operuit Moses faciem suam, quia timuit aspicere ad Deum. 7. Et dixit Jehovah, Vi- dendo vidi afflictionem populi mei, qui est in TEgypto, et cla- morem eorum audivi a facie exactorum ejus : certe cognovi^ dolores ejus. 8. Descendi itaque ad liber- andum cum e nianu ^l]gyptio- rum, ad educendum e terra ista in terram fortilem, ac latam, in terram fluentem lacte et melle, in locum Canana^i, et Ilitthaei, et Amorrhaii, et Phe- resffii, et Iliva'i, et Jebussei. 9. Nunc ecce clamor filio- rum Israel venit ad me : at- que etiam vidi afflictionem qua ^gyptii opprimunt eos. He does not merely pro- 6. I am the God of thy father. claim himself as some heavenly power, nor claim for himself only the general name of God, but recalling to memory his covenant formerly made with the patriarchs, he casts down all idols and false gods, and confirms Moses in the true faith. For hence he knew surely, that he had not set his hopes in vain in the God whom Abraham and the other patriarchs had worshii^ped, and who, by the privilege of adoption, had separated their race from all other nations. And lest, through the long lai)se of time, Moses might think that what had been handed down concerning Abraham was obsolete, He expressly asserts that His faithfulness still held good, by calling Himself " the God of his father." But since, in setting forth the hope of redemption. He reneA\''s the memory of His covenant, Ave gather that it Avas not obliter- ated from the heart of Moses ; because it Avould have been absurd so to speak of a thing unknown ; nor Avoidd it have Vel, quia cognovi. VOL. I, 66 Calvin's harmony of the four exod. hi. 7. been of any use to make mention of promises of which no recollection existed in the heart of Moses. Since, therefore, the hope of the redemption of the chosen people depended on the covenant which God had formerly made with the patriarchs. He shews that He had not been trusted to in vain, because His engagement would not be ineifectual. It was not so much a sign of reverence as of terror that Moses covered his face ; yet must we take both feelings into account, that he felt sudden alarm at the sight of God, and voluntarily adored his majesty. It was necessary that his mind should be aifected, and impressed with reverential feelings, that he might be more ready to obey. We read in Isaiah, (chap. vi. 2,) that even the angels veil their faces, because they cannot bear the infinite glory of God ; no wonder then that a mortal man dared not to look upon him. The name of God is ap- propriated to the visible appearance in which his majesty was concealed. 7. And the Lord said. Before he delegates to Moses the office of delivering his people, God encourages him in a some- what lengthened address to the hope of victory and success ; for we know how doubts enfeeble and hold back the mind with anxiety and care ; Moses then could not engage in or set about his woi'k earnestly until furnished with the confi- dence of divine assistance. Therefore God promises to be his guide, that in reliance upon such aid he may gird him- self boldly to the warfare. From hence we may gather this general doctrine — that, however slow and unwilling we may naturally be to obey God, we must not turn away from any command when he assures us of success, because no stimulus can be stronger than the promise that his hand shall be al- ways ready to help us when w^e follow whither he calls us. With this object God tlius speaks before he makes mention of the vocation of Moses, that he may more cheerfully enter upon his work, in the assurance of a successful issue. More- over,'when God has founded the redemption of his people upon his gratuitous covenant, and therefore on his own free bounty, he adds another argument derived from liis justice, namely, that it is impossible for the judge of the world not to help the oppressed and afflicted when they are undeservedly EXOD.III. 7. LAST BOOKS OF THE PENTATEUCH. 67 mistreated, and especially when they implore his assistance. This is true generally, that God will be the avenger of all unjust cruelty ; but his sjjecial aid may be expected by be- lievers whom he has taken into his friendship and protection. Accordingly, when he has declared that he has been moved by his adoption of this people not to desert it in its extreme necessity, he adds, in confirmation, that he has come to re- strain their oppressors' tyranny, since he has heard the cry of the afflicted. This was said at that particular time to encourage Moses ; but it ought to afford no common consola- tion in the troubles of us all vvhen we are ffroaiiina; under any unjust burden ; for God, whose sight w'as then so clear, is not now so blind as not to see all injustice, and to pity them that call upon him. Although the expression here used in the original, " seeing I have seen," is a Hebraism, still it signifies that, while God delays and suspends punish- ment, his winking at men's evil deeds is no proof that lie does not behold them from heaven, and will in due time ap- pear as their judge, for the words denote a continued obser- vation— as much as to say, that even then he was beholding them, when by his quiescence he might have seemed to neglect the tribulation of his people. By adding that he had heard their cry, he indirectly rebukes their lukewarm- ness, since we do not read that they cried until compelled by their extremity and despair. Therefore there is no cause for wonder that they almost wasted away under their mis- fortunes before succour came, because their prayers were scarcely offered^ after a long time. And not even then is it probable (as I said before) that they prayed earnestly ; but God had more respect to his mercy and faithfulness than to their right and well-grounded preparedness. In these words the Spirit exhorts us to call upon God, and not to be stunned and stupified by our cares and sorrows, but to learn to fly straightway to this sacred anchor ; as the Psalmist also says, " The eyes of the Lord are upon the righteous, and his ears are open unto their cry," (Psalm xxxiv. 15,) and as he testi- fies in another place, (Psalm Ixv. 2,) that he is a God that * " Jusques a ce qu'il ait vtc contraint jusquos an dernier desespoir;" until they had been driven even to complete despair. — Fr. 68 Calvin's harmony of the four exod.iii.8. hearetli prayer ; thus does he anxiously invite us to this remedy whenever we are hard pressed. When he speaks of them as his " people which are in Egypt/' the apparent in- consistency does not a little tend to confirmation, implying that the promise which he made to Abraham with regard to inheriting the land of Canaan would not be without effect ; for it would not accord with the truth of God that a people to whom an inheritance elsewhere was given should sojourn in Egypt, unless it was to be freed in the appointed season. It might also be understood adversatively — although a people dwelling in Egypt be far from the land of Canaan, and so might seem in a manner to be put away from me, still have I heard their cry. But the probable meaning is, that be- cause it was not fit that a people which was to inherit the Holy Land should always remain sojourning elsewhere, there- fore God would shortly deliver them. In the end of the verse the repetition in other words, " I know their sorrows," is also an amj)lification of what came before. 8. And I mn come down to deliver^ them. He now more clearly announces his intention not only to relieve their present calamity, but to fulfil the promise given to Abraham as to the possession of Canaan. He therefore marks the end of their deliverance, that they might enjoy the rest and inheritance promised to them. It is a common manner of sjDeaking to say, God descends to us, when he actually puts forth his power and shews that he is near us ; as much as to say, that the Israelites M-ould experience plainly that his help was at hand. The " large" land seems to be brought in compai'ison with the straits in which they now were ; for although the land of Goshen was fertile and convenient, still it scarcely afforded room enough for their increasing multi- tude ; besides, there they were kept shut in like slaves in a house of bondage. Finally, he again assures them that he would deal graciously with them, because he had heard their cry, and was not ignorant of their sorrows, although he might have long delayed to avenge them. 10. Come now therefore, and I will 10. Veni itaque, et niittam send thee unto Pharaoh, that thou may- te ad Pharaonem, ut educas est bring forth my people, the children of populum mcum filios Israel ex Israel, out of Egypt. ^gypto. EXOD.III. 10. LAST BOOKS OF THE PENTATEUCH. 69 11. And Moses said unto God, Who 11. Et dixit Moses ad De- am I, that 1 should go unto Pharaoh, imi, Quis sum ego ut vadam ad and that I should bring forth the chil- Pharaoneni, et educam lihos dren of Israel out of Egypt ? Israel ex JEgypto ? 12. And he said. Certainly I will be 12. Et respondit. Quia tecum with thee ; and this shall be a token un- ero : et hoc tibi signum quod to thee that I have sent thee : When ego miserim te : Quum edux- thou hast brought forth the people out of erispopulumipsumex^gypto, Egypt, ye shall serve God upon this coletis Deum prope montera mountain. hunc. 13. And Moses said unto God, Behold, 13. Et ait Moses ad Deum, when I come unto the children of Israel, Ecce ubi ego vcnero ad filios and shall say unto them, The God of Israel, et dixero eis, Deus pa- your fathers hath sent me unto you ; and trum vestrorum misit me ad they shall say to me, What is his name? vos: tunc si dixerint, Quod no- what shall I say unto them ? men ejus est ? quid dicam illis ? 14. And God said unto Moses, I AM 14. Tunc respondit Deus THAT I AM: and he said. Thus shalt Mosi, Sum qui sum. Et ait, Sic thou say unto the children of Israel, I dices ad filios Israel, Sum misit AM hath sent me unto you. me ad vos. 10. Come noiu therefore. After God had furnished his servant with promises to engage him more cheerfully in his work, he now adds commands, and calls him to undertake the office to which he is designed. And this is the best en- couragement to duty, when God renders those, who would he otherwise slow through doubt, siire of good success ; for al- though we must obey God's plain commands without delay or hesitation, still he is willing to provide against our slug- gishness by promising that our endeavours shall not be vain or useless. And certainly it is a feeling naturally implanted in us all, that we are excited into action by a confidence of good success ; therefore although God sometimes, for the purpose of trying the obedience of his servants, deprives them of hope, and commands them peremptorily to do this or that, still he more often cuts off hesitation by promising a successful issue. Thus, then, he now aroused Moses to perform his commands by setting the hope of the deliverance before him. The copula must be resolved into the illative jmrticle, because the command and vocation undoubtedly depend upon the promise. 11. Who am I? lie cannot yet be accused of disobedience, because, conscious of his own weakness, he answers that ho is not sufficient for it, and therefore refuses the commission. His comparison of himself with Pharaoh was an additional 70 Calvin's HARMONY OF THE FOUR EX0D.III.12. pretext for declining it. This, then, seems to be the excuse of modesty and humility ; and as such, I conceive it not only to be free from blame, but worthy of praise. It is no contradiction to this that he knew God to be the proposer of this very arduous task, for he wonders that some one else was not rather chosen, since God has so many thousands of beings at command. But another question arises, why he, who forty years ago had been so forward in killing the Egyptian, and, relying on the vocation of God, had dared to perform so perilous a deed, should now timidly deny his sufficiency for the deliverance of the people ? It does not seem probable that his vigour had decreased from age ; though youth is naturally ardent, and age induces coldness and supineness : but it appears that his fault was of another kind, viz., that he advanced hastily at first, not having suffi- ciently considered his own powers, nor weighed the greatness of his undertaking. For although such precipitation may be praiseworthy, still it often fails in the middle of its course ; just as precocious fruits either never arrive at maturity, or soon perish. Therefore, although Moses afforded an exam- ple of a noble disposition, when he so hastily devoted himself to God's work ; yet was he not then provided with that firmness which would support him to the end, because the faith, which prevailed in his heart, had not yet struck its roots deeply enough, nor had he thoroughly examined his own capability. Therefore does he tremble when he is brought to the point, though he had been more confident when its difficulty was as yet unconsidered. So daily do we, who appear to ourselves of good courage^ when out of the reach of darts, begin to quake as the battle comes near us ; because we perceive the dangers which did not affect us at a distance. No wonder, then, if Moses, who had been ready to obey forty years ago, and who had perseveringly cherished in himself this holy feeling, is filled with new alarm, when he is commanded to enter on the field of battle. 12. And he said, Certainly I will be with thee. It is re- markable that God sets his ready help alone against all to overcome every fear, and to take away every scruple ; as ' " Coui'ageux comme lions ;" as bold as lions. — Fr. EXOD.III. 12. LAST BOOKS OF THE PENTATEUCH. 7l much as to say, It matters not wlio Moses is, or what may- be his strength, so that God be his leader. In these words we are taught, that he is never regarded by us with due lionour, unless when, contented with his assistance alone, we seek for no ground of confidence apart from him ; and, altliough our own weakness may alarm us, think it enough that he is on our side. Hence these celebrated confessions of his saints : "Yea, though I walk through the valley of the shadow of death, I will fear no evil ; for thou art with me." (Ps. xxiii. 4.) Again, " In God have I put my trust ; I will not fear what flesh can do unto me." (Ps. Ivi, 4.) Again, " I will not be afraid of ten thousands of the peoiile." (Ps. iii. 6.) Again, " If God be for us, who can be against us f (Rom. viii. 31.) Therefore, in proportion to our advancement in the faith, when we are exposed to the greatest dangers, do we magnify the power of God, and, ex- alting ourselves in that, advance boldly against all the world ; and this is the ground of firm and unwearied obedi- ence, when the thought that God is with us is deeply rooted in our hearts. But, after Moses is commanded to turn away his reflections from himself, and to fix all his regards upon the promised help of God, he is confirmed by a sign, that the Israelites should sacrifice on Mount Iloreb three days after their departure from Egypt. Still this promise appears neither very apt nor opportune, since it would not exist in effect till the thing was done. I pass over the forced interpretations, which some, to avoid this absurdity, have adduced; since otherswisely and prudently observe, that the confirmation which we receive from posterior tokens, is neither useless nor vain, and that there are examples of it elsewhere in Scripture. Samuel, by anointing David, pro- mises that he shall be king of the people ; and pronounces that this shall be the sign that the anointing is from God. (1 Sam. xvi. 13.) David had long to battle with misfor- tunes before he could enjoy this token, yet will it not be thought superfluous, since in its season it confirmed the favour of God. Isaiah, prophesying of the raising of the siege of the city, adds a sign, " Ye shall eat this year such as groweth ol itself; and the second year that which springeth 72 Calvin's harmony of the four exod.iii. 1 3. of the same ; and in the third year sow ye and reap, and plant vineyards, and eat the fruit thereof/' (Is. xxxvii. 30.) It was said to John the Baptist, " Upon whom thou shalt see the Spirit descending, the same is he which baptizeth with the Holy Ghost." (John i. 33.) Yet, before he beheld that sign, he already knew that Christ was the Son of God ; for the prophecies of both his parents were well known to him. But there is nothing absurd in the faith, which is founded on the word, being increased by the addition of a sign. In fine, God magnifies his mercy by the new mercy which supervenes, thus, as it were, heaping up the measure ; and, in truth, the vocation of Moses was ratified by a re- markable proof, when, in the very place on which he then stood, the people, brought forth by his instrumentality, oifered a solemn sacrifice. In the meantime God kept his servant in suspense, as though lie had said. Let me perform what I have decreed ; in due time you will know that you were not sent by me in vain, when you have brought the people safely to this spot. 13. Behold, when I come to the children of Israel. If wo believe that Moses spoke his own sentiments here, he would say, that he could not be the messenger of an unknown God ; Avhich seems highly improbable. For who can think that the faith of the holy Prophet was so obliterated, that lie was forgetful of the true God, whom ho had devoutly served ? Whereas, in the name of his elder son, he had borne witness to his solemn recollection of Him, Avhen he voluntarily professed himself a stranger in the land of Mi- dian. Nor does it appear at all more suitable to the children of Israel, in whose mouths the covenant made with their fathers constantly was. It will not, however, be far from the truth, if we suppose that the faith both of Moses and the Israelites had grown somewhat faint and rusty. He him- self, with his father-in-law, was altogether without the instruction which would retain him in that peculiar worship, and in that knowledge, which he had imbibed in Egypt ; and the whole people had departed far away from the course of their fathers ; for althougli the brightness of the true and ancient religion was not entirely gone, still it only shone EXOD. III. 1 k LAST BOOKS OF THE PENTATEUCH. 73 in small sparks. But whilst Moses tacitlj confesses his ignorance, because he was not sufficiently familiar with the doctrine handed down from the holy patriarchs, yet be- cause he was about to present himself to the people as a stranger, he infers tliat he shall be rejected, unless he brings with him some watchword which will be acknowledged. " I will declare that which thou commandest, (he seems to say,) that I am sent by the God of our fathers ; but they will deride and despise my mission, unless I shall present some surer token, from whence they may learn that I have not falsely made use of thy name." He therefore seeks for a name which may be a distinguishing mark ; since it is not a mere word or syllable which is here in question, but a testimony, by which he may persuade the Israelites that they are heard on the score of the covenant with their fathers. 14. / AM THAT I AM. The verb in the Hebrew is in the future tense, " I will be what I will be ;" but it is of the same force as the present, except that it designates the perpetual duration of time. This is very plain, that God attributes to himself alone divine glory, because he is self-existent and therefore eternal ; and thus gives being and existence to every creature. Nor does he predicate of himself anything common, or shared by others ; but he claims for himself eternity as peculiar to God alone, in order that he may be honoured according to his dignity. Therefore, immediately afterwards, contrary to grammatical usage, he used the same verb in the first person as a substantive, annexing it to a verb in the third person ; that our minds may be filled with admiration as often as his incomprehensible essence is mentioned. But although philosophers discourse in grand terms of this eternity, and Plato constantly afiirms that God is peculiarly to ov (the Being) ; yet they do not wisely and properly apply this title, viz., that this one and only Being of God absorbs all imaginable essences ; and that, thence, at the same time, the chief power and government of all things belong to him. For from whence come the multitude of false gods, but from impiously tearing the divided Deity into pieces by foolish imaginations ? Wherefore, in order 74 Calvin's HARMONY OF THE FOUR EXOD. III. 15. rightly to apprehend the one God, we must first know, that all things in heaven and earth derive^ at His will their essence, or subsistence from One, who only truly is. From this Being all power is derived ; because, if God sustains all things by his excellency, he governs them also at his will. And how would it have profited. Moses to gaze upon the secret essence of God, as if it were shut up in heaven, unless, being assured of his omnipotence, he had obtained from thence the buckler of liis confidence ? Therefore God teaches him that He alone is worthy of the most holy name, which is profaned when improperly transferred to others ; and then sets forth his inestimable excellency, that Moses may have no doubt of overcoming all things under his guidance. We will con- sider in the sixth chapter the name of Jehovah, of which this is the root. 15. And God said moreover unto Moses, 15. Et dixit rursum Deus Thus shalt thou say unto the children of ad Mosen, Sic dices filiis Israel, Israel, The Lord God of your fathers, the Jeliova Deus patrura vestro- God of Abraham, the God of Isaac, and rum, Deus Abrahfe, Deus Isaac, the God of Jacob, hath sent me unto you : et Deus Jacob, misit me ad vos. this is my name for ever, and this is my Hoc est nomen meum in perpe- memorial unto all generations. tuum, et memoriale meum in seculum et seculum. 16. Go, and gather the elders of Israel 16. Vade et congrega seni- together, and say unto them, The Lord ores Israel, et dices illis, Jehova God of your fathers, the God of Abraham, Deus patrum vestrorum appa- of Isaac, and of Jacob, appeared unto ruit mihi, Deus Abrahse, Isaac, me, saying. I have surely visited you, et Jacob, dicendo, Recordando and seen that which is done to you in recordatus sum vestri, et quid E"-ypt : vobis factum fuerit in .^gypto. 17. And I have said, I will bring you 17. Propterea dixi, Educam up out of the affliction of Egypt unto vos ex afflictione iEgypti ad the land of the Canaanites, and the Hit- terram Chananaii, et llitthsei, tites, and the Amorites, and the Periz- et Amorrhsei, et Pheresffii, ct zites, and the Hivites, and the Jebusites, Ilivsei, et Jebussei, ad terram unto a land flowing with milk and honey, fluentem lacte et melle. 15. And God said moreover. God again assumes his name taken from the covenant which he had made with Abraham and his posterity, that the Israelites may know that they do not deceive themselves in an uncertain God, provided they depart not from the religion of their fathers ; for as soldiers assemble round their standard to maintain tlie order of their ranks, so does he command them to look back upon the special grace of their adoption, and to know > Precario. — Lat. De grace. — Fr. EXOD. III. 1 5. LAST BOOKS OF THE PENTATEUCH. 75 that they are a people elected of God, because they are Abraham's sons. He confines them within these limits, that they may not wander about in search of God. For we know that whatever opinions were held by the Gentiles as to the Deity, were not only entangled with many errors, but were also ambiguous, so that they were alwaj'^s wavering with respect to them. God demands another kind of reli- gion from his people, on the certainty of which their hearts may depend. Besides, their long sojourn in the land of Egypt, although it had not destroyed the knowledge of the true God, had yet much obscured that light of revelation which their fathers possessed. And again, the promise might seem to be obsolete, Avhen they had received no as- sistance, whilst overwhelmed in such an abyss of misery ; and on this ground the faith received from their fathers had undoubtedly grown cold. Wherefore, that they may learn to repose upon it, he calls himself the God of their fathers, and declares, that by this title he will be celebrated for ever ; for I cannot consent to refer this to the previous expression, *' I am that I am," since the context does not admit of it. Hence might be inferred the incomparable love of God to- wards his chosen people, because he had passed over all the nations of the earth, and had attached himself to tbem alone. But we must remember, that although it was honour- able to Abraham and the patriarchs for God to take his name from them, yet that the main object of this w^as to confirm tlie truth of his promise. There may be an apparent incongruity in saying, " this is my memorial unto all gene- rations," because a much more excellent memorial succeeded in the person of our Lord Jesus Christ ; but my rejjly is, that since, in the coming of Christ, the truth of the cove- nant made with Abraham was shewn forth, and was thus demonstrated to be firm and infallible, its memory was ra- ther renewed than destroyed ; and that thus it still survive^i and flourishes in the Gospel, since Abraham even now ceases not to be the father of the faithful, under the one Head. We conclude that God would not be spoken of on earth, without the effects of his gratuitous adoption appearing, by which he may be proved to be faitliful and true. 76 Calvin's HARMONY OF THE FOUR exod.iii. 16. 16. Go and gather. Because it was not easy either to gather the whole people into one place, or for his commis- sion to be heard by so great a multitude, Moses is com- manded to begin with the elders, and to speak to them con- cerning their coming deliverance, that they may thus by their authority arouse the body of the people to a good hope. For their dismissal must be sought for from the king- in the name of all, and all their minds prepared for depar- ture ; since, unless they had timely notice of it, there would have been no general consent to embrace the mercy of God. It was then of great importance that the vocation of Moses should be well known, that they might boldly follow him as the leader set over them by God. He does not express with- out a purpose, that the God who had been seen by him, was the God of Abraham, Isaac, and Jacob ; for the vision, which would have been otherwise hardly credited by the people, depended on the ancient covenant which was deposited with them. Therefore, in order to obtain belief for his words, Moses reminds them that the deliverance, of which he was now about to treat, and of which he is appointed by God as the leader, was formerly promised in Abraham, Isaac, and Jacob. Lastly, because we usually receive with difficulty what is new and strange, Moses therefore lays his foundation on the old revelations, which were beyond the reach of doubt. But he repeats what he had before related to be said to himself, thus setting before the others what he had privately heard to assure him of his vocation. We know that when God does not immediately succour us in our adversities, our minds are worn down with grief, and sink into despair ; because we think that God has no care for us. Lest, therefore, the minds of the Israelites should despond, Moses is commanded to tell them that it is God's time for remembering them ; and, although he might seem .not to behold for a while, yet that he would not for ever for- get his own people. What follows, that the injuries done to them by the Egyptians had come into account, is added in confirmation ; for, since he is judge of the world, he cannot but rise as an avenger after long endurance of injustice and tyranny. Let us, too, learn from this passage, when God EXOD. III. 17. LAST BOOKS OF THE PENTATEUCH. 77 seems to turn away liis face from us, by delaying to help us, to wait patiently until lie looks upon us in due season ; since his forgctfulncss is only temporary, when he gives us over to the will of our enemies. I have shewn elsewhere how these phrases are to be understood, viz., that according to the estimate of our own senses, things are attributed to God wliich do not properly belong to him. 17. And I have said. By this expression God reminds us that he in his secret counsel determines what he will do, and therefore that we must put a restraint on our desires, which otherwise press forward too fast, and let him freely and voluntarily appoint what he knows to be best to be done ; not because he has need of taking time to deliberate, but that we may learn to depend on his providence. By this decree the children of Israel were assured that the end of their woes was near, because there is nothing wliich can pre- vent God from performing his work. But he speaks briefly, as of a thing well known ; because what had been handed down through the patriarchs, as to their future deliverance, was not entirely forgotten. He enumerates several nations whose lands He would give them, that he might thus the more attract them to come forth. With the same object he affirms that the whole country flows " with milk and honey," lest its barrenness should alarm them, because famine had driven their fathers out from thence. But although the land of Canaan was naturally fertile, there is no doubt but that its fruitfulness chiefly arose from the blessing of God. The conclusion is, that a spacious dwelling-place is prepared for them, since for their sake God will drive out many nations, that they may possess the habitations of them all ; and that, finally, they need not fear want, because God will abundantly supply them with food, as if the whole of that land were filled with rivers of milk and honey. 18. And they shall hearken to thy 18. Kt postqiiam auclicrint voice : and thou shalt come, thou and the vocem tuani, ingredieris et seni- cldors of Israel, unto the king of Egypt, ores Israel ad regeni yl^gypti, and ye shall say unto him, Tlie Lord dicetisque ei, leliova Deus lie- God of the Hebrews hath met with us : bricorum oceurrit nobis : nunc and now let us go, we beseech thee, three igilur eannis per iter trium di- days' journey into the wilderness, that cruni in desertum et sacritice- Ave may sacrifice to the Lord our God. mus lehova; Deo nostro. 78 Calvin's HARMONY OF THE FOUR exod.iii. 18. 19. And I am sure that the king of 19. Ego autem novi quod Egypt will not let you go, no, not by a non perniittet vobis rex ^gypti mighty hand. ut eatis, nisi in manu forti. 20. And I -will stretch out my hand, 20. Ideo mittam nianum me- and smite Egypt with all my wonders am, et percutiam ^gyptum which I will do in the midst thereof: and cunctis miraculis meis quce fac- after tliat he will let you go. turns sum in medio ejus : atque ita postea dimittet vos. 21. And I will give this people favour 21. Et dabo gratiam populo in the sight of the Egyptians : and it huic in oculis ^gyptiorum : et shall come to pass, that, when ye go, ye accidet ut abeundo non abeatis shall not go empty : vacui. 22. But every woman shall borrow of 22. Et postulabit mulier a her neighbour, and of her that sojourneth vicina sua, et ab hospita domus in her house, jewels of silver, and jewels suse, vasa argentea et vasa au- of gold, and raiment : and ye shall put rea, et vestes : qute imponetis them upon your sons, and upon your filiis vestris et filiabus vestris : daughters ; and ye shall spoil the Egyp- et spoliabitis -.Egyptum. tians. 18. And they shall heai'ken to thy voice.^ The literal translation is, "They shall hearken to thy voice,'" Avhich many take to be a promise from God that they sliould be obedient ; but the sense given in the Latin, " after they shall have heard thy voice," seems more consonant, that first of all He should command them by the mouth of Moses, and that then they should accompany him in bearing the mes- sage to Pharaoh. For, before so difficult an undertaking was enjoined to them, it was desirable that the authority of God should be propounded to them, so that they might go about it with unwavering hearts. The sum of the message is, that they should seek permission from Pharaoh to go and sacri- fice ; but lest they might be tliought to do so from mere unfounded impulse, they are desired to premise that God had met with them and had given them the command. For the word which expresses his ineeting with them, means that he presented himself voluntarily. They had indeed cried out before, and often appealed to the faithfulness and mercy of God ; yet still this was a voluntary meeting with them, when, contrary to the hope of them all, he avowed that he would be their deliverer, for, as we have already said, they cried out more from the urgency of their affliction than from confidence in prayer. A pretext is suggested to them, 1 Lat., " Et postquam audicrint vocera ;" after they sloall Aave hearkened to thy voice. EXOD.III.IS, LAST BOOKS OF THE PENTATEUCH. 79 by which suspicion and anger may be turned away from themselves ; for a, free permission to depart altogether, by which grievous loss would have arisen to the tyrant, never would have been accorded. Besides, by refusing so equitable a demand, he despoiled himself of his royal right and power, since he thus withheld His due honour from the King of kings ; for although the Israelites were under his dominion, yet did not his rule extend so far as to defraud God of his riglitful worship. It was expedient, too, that the people should depart without the king's permission only for very good reasons, lest hereafter license of rebellion should be given to other subjects. Pharaoh indeed suspected differ- ently, that the sacrifice was a mere false pretence ; but since this mistrust proceeded from his tyranny, his ingratitude was sufficiently proclaimed by it, because through his own evil conscience he forbade that God should be served. What- ever, again, might be his feelings, still the miracles by which the command was followed must needs have taught him that their mission proceeded from God. If the Israelites had merely spoken, and no confirmation of their words !had been given, he might jjcrhaps have naturally guarded himself against deception ; but when God openly shewed that he was the originator of this departure, and that he commanded the sacrifice beyond the bounds of Egypt, all grounds of ex- cuse are taken away ; and thus the departure of the people is placed out of the reach of calumny. If any object that it is alien from the nature of God to countenance any craft or pretence, the reply is easy, — that he was bound by no neces- sity to lay open his whole counsel to the tyrant. They mistake who suppose that there is a kind of falsehood im- plied in these words ; for God had no desire that his people should use any deceit, he only concealed from the tyrant (as He had a perfect right to do) what lie was about ultimately to eifect ; and in this way He detected and brought to light his obstinacy. In a word, God entered the lists for the Israelites, not in an earthly controversy, but for religion, to which all the rights of kings must give way. But Jehovah calls him- self the God of the Hebrews, that Pharaoh may know him to be the peculiar God of that nation, and that their form of 80 Calvin's II AKMONY OF THE FOUK exod.iii. 19. worship was different from tlie customs of Egypt, and, in fact, that he is the only true God, and all others are fictitious. 19. And I am sure that the king of Egypt. God forearms his people, lest, sufi'ering a repulse at their first onset, they should retire, and abandon in despair the work enjoined to them. It was, indeed, a hard thing to hear that their ex- pedition would be vain ; and that they might as well address themselves to the trunk of a tree, since there was no hope of reaching the obstinate heart of Pharaoh ; but they would have been much more discouraged by this trial, if his stub- bornness had been discovered unexpectedly. Therefore God foretells that their words would avail nothing ; but at tlie same time he announces that he should succeed by his own wondrous power. If any think it absurd for these unhappy men to be wearied by their useless labour, and to be repulsed with ridicule and insult, I answer, that this was for the sake of example, and that it was advantageous for setting forth God's glory, that the king, having been civilly applied to, should betray his impious perversity, since nothing could be more just than that what he had unjustly refused, should be extorted from him against his will. But interpreters differ as to the meaning of the words. For some translate it lite- rally from the Hebrew, " no, not by a mighty hand ;" as though God said that the pride of the king would be uncon- querable, and not to be subdued by any power or force ; but the context requires a different sense, because the remedy is afterwards opposed to it, " and I will stretch out my hand ;" and the result is added, that Pharaoh, overcome at length by the plagues, would let the people go. And this view is grammatically correct ; for the Hebrews use the word ^^\^ velo, for " except." Therefore God commands his people to be firm and confident, although Pharaoh may not immedi- ately obey ; because he would evidence his power^ in a re- markable manner for their deliverance. In the meantime he arouses them to hope by the promise of a successful issue ; since he will forcibly compel Pharaoh to yield. ' {F. KXUD. IV. lo. LAST BOOKS OF THE PENTATEUCH. 9ti tlie most eloquent dumb, and to fit the tongue of the dumb for speaking'. And this experience also shews, that some- times those who excel in readiness of speech, want words ; and, on the contrary, that the stammering and slow of speech plead a single cause with admirable dexterity, although the power may be wanting to them in every other case. Since, then, it is in God's power to bind or to loose men's tongues at any moment, it was wrong of Moses to hesitate, as if in surprise, because he possessed not natural freedom of speech ; as if it were not possible for the autlior of nature to remedy this disadvantage. But while it is good to magnify the im- mense power of God, in removing all the hinderanccs which oppose us, so must we beware of resting upon it indiscrimi- nately, as though it were subject to our fancies. For we see men, wliilst they too boldly undertake whatever their own lusts suggest, shielding themselves with this thought, that all means and events are in God's hands, so that nothing- may stand in the way of their impetuosity. But the power of God is basely profaned by this rashness ; and, therefore, this truth is not duly applied to its legitimate purpose, un- less a vocation and command clearly invites us on. We must, then, mark the connection : Go, where I shall send thee. Am I not Jehovah, who gives to men speech, and sight, and hearing ? the tendency of which is, that Moses, confidently trusting to the bounty of God, should devote himself carnestl}' to his work. 13. Send, I pray thee, by the hand. Those who interpret this passage as alluding to Christ,^ as though Moses said, that His power was needed to accomplish so mighty a task, introduce a forced and far-fetched sense, which is contra- dieted by the context, for God would not have been so aroused to anger by such a prayer. I see not why others ' Cornelius a Lapidc iu loc. " I\Iulti patres, ut S. JustinuH, TertuU., Cy- prian., Euseb., scribentcs contra JiuUcos, et Rupert, jnitant Mosen hie petiisse advcntum Messiiv ; hnjus enim nomcn erat iDissus vel mitle)i