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   Title: Harmony of the Law - Volume 1
   Creator(s): Calvin, John (1509 - 1564)
   (Alternative)
   (Translator)
   Rights: Public Domain
   LC Call no: BS491
   LC Subjects:

   The Bible

   Works about the Bible
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   COMMENTARIES

   ON

   THE FOUR LAST BOOKS OF MOSES

   ARRANGED

   IN THE FORM OF A HARMONY


   BY JOHN CALVIN



   TRANSLATED FROM THE ORIGINAL LATIN, AND COMPARED WITH THE
   FRENCH EDITION, WITH ANNOTATIONS, ETC.

   BY THE REV. CHARLES WILLIAM BINGHAM, M.A.,

   RECTOR OF MELCOMBE-HORSEY, DORSET, AND FORMERLY FELLOW OF NEW COLLEGE,
   OXFORD



   VOLUME FIRST



   CHRISTIAN CLASSICS ETHEREAL LIBRARY
   GRAND RAPIDS, MI

   [1]http://www.ccel.org
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   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 character 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 Reformer 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 them, 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
   historical 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 glory of Calvin."

   It would at any rate appear to be peculiarly unseasonable, at the
   present moment, to attempt any new Life of Calvin, when an announcement
   has 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
   correspondent of the "Evangelical Christendom" for December 1851, vol.
   5, 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, etc. He has found 497, of which 190 are written in the French
   language, and 307 in Latin. This correspondence promises the greatest
   interest. It commences in 1524, 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, etc. 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 expressed 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 present 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 aspiration, that it
   may please God to dispose men's hearts to afford such renewed
   encouragement to those who have undertaken the great national work of
   which this volume forms a portion, that it may not be abandoned until
   the whole Remains of Calvin, including the above-mentioned letters,
   shall have appeared in an English dress, and until every emanation from
   his almost miraculously fertile mind shall have enriched the religious
   literature of our age 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 Work, 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. Hartwell Horne, has 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 ingenuity. The History contained in them
   forms a distinct part. The rest is comprised under the following
   divisions: --

   1. Those passages which assert the excellency of the Law by way of
   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 Neighbor;

   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
   Harmony before him, it is somewhat strange that Lightfoot should have
   thus expressed himself in the Epistle Dedicatory to his "Chronicle of
   the Times, and the Order of the Texts of the Old Testament;" "I do not
   remember that I ever heard 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 acknowledge 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 ignorance and the reader's gentleness." It was, one would
   suppose, hardly within the range of possibility that his ignorance
   could have extended to unacquaintance with this considerable 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!"

   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 venerabile 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 narrative 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 incidentally be the case. His aim was a far higher one than that
   of a mere Chronologist. He sought not mainly to arrange 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 complete and harmonious form. His work was intended
   as an auxiliary in that important process of generalization, which
   every diligent and devout reader of the Bible must to a certain 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 with spiritual," until he arrives at a
   nearer comprehension of that perfect order which reigns in the midst of
   their apparent discrepancies.

   The ingenuity of his arrangement it is impossible to gainsay. That it
   is open to objections, even of a graver character than have sometimes
   been alleged against ordinary Harmonies, he seems himself to have felt;
   but with his usual candor 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 certain 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 learn from Beza, vide Life of Calvin, p. 82,
   that both the Commentary itself, and its Translation into French, which
   was made by himself, were amongst the labors of 1563, the penultimate
   year of his mortal existence, and this statement is confirmed both by
   Senebier, as quoted in the Translator's Preface to Genesis, vol. 1, p.
   18, 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. 27, and which bears the date of Geneva, "le dernier jour le
   Juillet, M.D. LXIII."

   One can scarcely here forbear from a passing allusion to the gigantic,
   and almost incredible labor involved in these publications. "Calvin's
   diseases (says his friend and biographer) 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 labor, and, in fine, so broken down by suffering. But even
   then he could not be persuaded to spare himself. 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 assistance he received in the
   mere mechanical portion of his Work; and viewing this arrangement, and
   its Commentary purely as an intellectual effort, it is surely a
   marvelous production under the circumstances here detailed, and, in
   itself, a remarkable evidence of the vast resources, and highly
   disciplined 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 labor 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 ease, we may say, as life wore out; as daily
   experience increasingly taught him the imperfection of human wisdom; as
   the difficulties of his position [1] in the van of the Reformation
   thickened 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 before 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, 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 fullness upon the divine decrees of our heavenly Father; and,
   perhaps, some of his most prejudiced opponents might be surprised to
   find the limitations which his system recognized, 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, as if they were truly their tenets" -- it must be confessed
   by all, that our Author is by no means guilty of denying the
   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 dealings of Almighty wisdom
   within the narrow tracks of human apprehension, they will perceive but
   little of such a spirit here. They will find him here, as in all his
   other Commentaries, a faithful and honest Expounder of God's Word,
   seeking to build upon it no theories of his own, but to elicit in all
   sincerity and godly simplicity the instruction it was intended 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 Allegorists were his aversion; and it may be that he
   sometimes ran into the opposite extreme, and cleaved too rigidly to the
   literal interpretation.

   But 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 favorite 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 with
   no inconsiderable subtlety, and particular points in them had been
   subjected to severe and unfavorable criticism. Calvin's remarks are not
   unfrequently leveled directly against these adversaries; but, apart
   from this direct advocacy of the truth, his labors 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 fragments,
   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.

   I 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 necessity 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
   somewhat out of place. It will be seen, that in the brief illustrative
   notes appended to the text, many of them have been referred to.

   For the Notes on the Hebrew words, etc., signed W., I am indebted to my
   dear and venerable friend and neighbor, the Rev. Henry Walter, B.D. and
   F.R.S., Rector of Hasilbury Bryan, Dorset, formerly Fellow of St.
   John's College, Cambridge, and Professor of Natural Philosophy in the
   Honourable 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.V., our own Authorized Version; and V.,
   the Latin Vulgate.

   C. W. B.
   Bingham's Melcombe,
   May 12, 1852.
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   [1] "Quia tu cum Bullingero ex primis illis columnis pene soli
   superestis, vobis quam diutissime (si ita Domino visum fuerit) frui
   cupimus." -- Grindal to Calvin, June 19, 1563. Parker Society's Zurich
   Letters, 2d series, Letter xlii.
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   THE PREFACE OF JOHN CALVIN

   TO THE FOUR LAST BOOKS OF MOSES;

   Arranged 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 undoubtedly 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 himself has
   prescribed to us. Now, there cannot be a doubt that what was dictated
   to Moses was excellent in itself, and perfectly adapted for the
   instruction of the people; but what he delivered in Four Books, it has
   been my endeavor so to collect and arrange, that, at first sight, and
   before a full examination 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 indifference whose object is to frame causes
   of detraction out of nothing, and whose greatest pleasure it is to
   invent occasions of railing; but there will be no difficulty in
   conciliating those who are only unfavorable 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 unpracticed
   readers, so that they might more easily, more commodiously, and more
   profitably acquaint themselves with the writings of moses; and
   whosoever would derive benefit from my labors 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 individuals are exhorted to the performance of their
   several duties. [2] 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 regulation of the conduct is
   comprehended in the ten commandments; but, since all have not
   sufficient intelligence to discern the tendency of what is elsewhere
   taught, or to reduce the different 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 should 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 inestimable loving-kindness; whilst we
   may perceive in his constant government of them, how unwearied is the
   course of his grace in cherishing, defending, honoring, and preserving
   those whom he has once embraced with his love. 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 indulging 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 commends the authority of
   the Law by many eulogies. Whatever statements, therefore, occur as to
   the Dignity of the Law are set down by way of Preface, [3] that God may
   be duly reverenced. Consequently, they precede in order the precepts 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 Holy Life; yet so as
   not to separate from them those interpretations which the Lawgiver has
   added unconnectedly. 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 Commandments in order to
   present the Law as a whole.

   III. The Third Head Of Doctrine consists of [4] Supplements; by which
   word I mean, with respect to the First Table, the Ceremonies and the
   outward Exercises of Worship; with respect to the Second Table, the
   Political Laws, for the object of both these parts 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
   devoting themselves to Ceremonies, as if True Religion and Holiness
   were comprised in them, they neglected real righteousness.

   Therefore, God protests that he never enjoined anything with respect to
   the Sacrifices: and he pronounces all External 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 are required by the Lawgiver himself as necessary, or even as
   useful, unless they sink into this inferior position. In fine, they are
   appendages, which add not the smallest completeness 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 [5] even of the endurance of the Cross. As
   to all the Political Ordinances, nothing will obviously be found in
   them, which at all adds to the perfection 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 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
   righteousness, 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 this 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 of Moses and his death will be the conclusion of the Four
   Books.
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   [2] The whole of this passage, to the end of the paragraph, is omitted
   in the French Translation.

   [3] "Afin qu'elle (i.e., la Loy) ait envers nous telle reverence
   qu'elle merite;" -- In order that the Law may receive from us the
   reverence it, deserves. -- French Trans.

   [4] "Appendices." -- Lat. "Dependances." -- Fr.

   [5] "Et aussi de s'humilier pour porter en patience toutes
   afflictions;" and also in humbling themselves to bear patiently all
   afflictions. -- Fr. Trans.
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   THE FOUR LAST BOOKS OF MOSES

   ARRANGED IN THE FORM OF A HARMONY, WITH COMMENTARIES
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   Exodus 1
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   Exodus 1:1-7

   1. Now these are the names of the children of Israel, which came into
   Egypt: every man and his household came with Jacob.

   1. Haec sunt nomina filiorum Israel qui venerunt in Aegyptum cum
   Jahacob: quisque cum familia sua venit.

   2. Reuben, Simeon, Levi, and Judah,

   2. Reuben, Simeon, Levi, et Jehudah,

   3. Issachar, Zebulun, and Benjamin,

   3. Issachar, Zabulon, et Benjamin,

   4. Dan, Nephthali, Gad, et Asser.

   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

   5. Fuerunt autem omnes animae egressae ex femore Jahacob, septuaginta
   animae, Joseph autem crat in Aegypto.

   6. And Joseph died, and all his brethren, and all that generation.

   6. Mortuus vero est Joseph, et omnes fratres eius, et tota aetas illa.

   7. And the children of Israel were fruitful, and increased abundantly,
   and multiplied, and waxed exceeding mighty; and the land was filled
   with them.

   7. Porto creverunt filii Israel, et aucti sunt, et multiplicati et
   roborati quamplurimum; adeo ut plena ipsis esset terra.

   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 ineffectual, that his seed
   should be multiplied

   "as the stars of the heaven, and as the sand which is upon the
   sea-shore." (Genesis 22:17.)

   This, then, is the commencement of the book, -- that although their
   going 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. (Genesis
   46:27, and Deuteronomy 10:22.) The calculation 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 [6] to count
   in Jochebed the mother of Moses, to complete the number; and it is not
   probable 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 synecdoche [7] That he from whom the others sprung is not
   excluded, we gather from the words of Moses, (Deuteronomy 10:22,)

   "Thy fathers went down into Egypt with threescore and ten persons; and
   now the Lord thy God hath made thee as the stars of heaven for
   multitude."

   But there is no reason to add five more, as we read in the address of
   Stephen recorded by Luke, (Acts 7:14;) for we cannot be surprised that
   in this mode of expressing numbers this error should have occurred by
   the introduction of a single letter. Should any objector make this an
   handle for controversy, we should remember that the Spirit, by the
   mouth of Paul, does not warn us without purpose

   "not to give heed to genealogies." (1 Timothy 1:4.)

   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 honor, as being the only one then in authority. How
   long they survived 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 who 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 forcibly 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 promised heritage would have been
   effaced from their hearts.

   7. And the children of Israel were fruitful. [8] To what an extent they
   increased Moses relates in the 12th chapter, viz., to the number of
   600,000, besides women and children; which was certainly an incredible
   increase for so short a time. For, though 430 years be counted from the
   date of the covenant with Abraham to the departure of the people, it is
   clear that half of them had elapsed before Jacob went down into Egypt;
   so that the Israelites sojourned in that land only 200 years, or 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, perceiving 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 perverseness of men, that they always seek
   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 glory. 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. [9] 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, why do they not persuade
   themselves of the truth of whatever 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 admiration by extraordinary dealings.

   Let us conclude, then, that since Moses does not here speak of the
   natural course of human procreation, but celebrates a miracle unheard
   of before, by which God ratified the truth of his promise, we should
   judge of it perversely, and maliciously, if we measure it by our own
   feeble reason, instead of meditating with reverence upon what far
   transcends all our senses. Let us rather remember how God reproves his
   unbelieving people by the Prophet Isaiah. (Isaiah 51:1) For, in order
   to prove that it would not be difficult for Him, in spite of the small
   number to which the Israelites were reduced, 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 produced 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 proceed foolishly, and
   unseasonably, to discuss that this is physically probable. There are
   Christians, too, who, with little consideration, have imitated them
   here, contending that what Moses describes is in accordance with
   experience, because the fecundity of certain nations has been almost as
   great. We indeed sometimes see confirmed by remarkable examples what
   the Psalmist says, (Psalm 107:36,) that God "maketh the hungry to
   dwell" in the wilderness, "that they may prepare a city for habitation,
   and sow the fields, and plant vineyards, which may yield fruits of
   increase; and he 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 inferior 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 abundantly, 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
   ShR+P%, sharatz, there is a metaphor taken from fishes, but I know not
   whether it is very sound, since the word is used generally for any
   multiplication.
     __________________________________________________________________

   [6] It may he noticed, once for all, that Calvin's references to
   Rabbinical expositions of supposed difficulties are generally
   references to what Sebastian 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 gentium editiones
   evulgata, et quoad fieri potuit Hebraicae 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 46:27. In that verse, as given in our authorized
   version, which came must be understood to agree with house, the Hebrew
   being H+K+#H+. The persons of that house properly of Jacob's own blood
   were seventy in number, 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 Genesis 46 and in
   Exodus 1. But Stephen spoke of the number 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,
   which would amount to seventy-five souls. -- W

   [7] The French 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.

   [8] ShR+P%, rendered in A V increased abundantly, -- occurs first in
   Genesis 1:20, where it is rendered bring forth abundantly As a noun it
   signifies reptiles. M+#D+, meod; in A V exceeding is repeated twice
   after E+ZJM+W+, they waxed mighty; but may properly be considered as
   augmenting the force of each of the preceding verbs. -- W

   [9] French, "un monstre incroyable:" an incredible prodigy.
     __________________________________________________________________

   Exodus 1:8-11

   8. Now there arose up a new king over Egypt, which knew not Joseph.

   8. Surrexit autem rex novus super Aegyptum, qui non noverat Joseph.

   9. And he said unto his people, Behold, the people of the children of
   Israel are more and mightier than we:

   9. Dixitque ad populum suum, Ecce, populus filiorum Israel multus et
   robustus prae nobis.

   10. Come on, let us deal wisely with them; lest they multiply, and it
   come to pass, that, when there falleth out any war, they join also unto
   our enemies, and right against us, and so get them up out of the land.

   10. Agedum, prudenter nos geramus erga illum, ne multiplicetur; ne
   accidat, si obvenerit bellum, jungatur ipse quoque hostibus nostris, et
   pugnet contra nos, ascendatque e terra.

   11. Therefore they did set over them task-masters to afflict them with
   their burdens. And they built for Pharaoh treasure-cities, Pithom and
   Raamses.

   11. Constituerunt igitur super illum praefectos vectigalium, [10] ut
   affligerent illum oneribus suis: extruxeruntque urbes munitas Pharaoni
   Pithom et Rhameses. [11]

   8. Now there arose a new king. When more than one hundred years had
   been happily passed in freedom and repose, the condition of the elect
   people began to be changed. Moses relates that the commencement of
   their troubles proceeded from jealousy, 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 remembrance of the benefits received from
   Joseph had departed, because it might have in some measure mitigated
   their cruelty, had it still been unimpaired. It is probable that this
   oblivion of the gratitude due to him arose from the moderation of
   Joseph; for if he had demanded great privileges 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 molestation in
   the land of Goshen, because he wished them to be sojourners there until
   the time of deliverance arrived. And in this way he best provided for
   their safety, lest being thus ensnared, they might have fallen into the
   nets of destruction. But in proportion as the moderation of the holy
   man exposed them not to jealousy and complaint, so was the ingratitude
   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 Joseph
   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 kindnesses, that we may learn in the
   performance of our duty to look to God alone, since otherwise we are
   unduly addicted to conciliate favor and applause for ourselves, or to
   seek after more earthly advantages. Still it was no common return which
   the Israelites had liberally received during more than 100 years for
   Joseph's sake, that they lived comfortably in a proud, avaricious, and
   cruel nation. Nevertheless, whatever happens, although we are not only
   defrauded of all recompense, but even although many of whom we have
   deserved 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 connection, by which God has bound us together. [12] But,
   although the favor 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 received 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 accustomed to engulf whatever is paid them,
   without considering by what right it is acquired.

   9. And he said unto his people. That is to say, in a public assembly,
   such as kings are wont to hold for consultation on public affairs. As
   if Moses had said that this point was proposed 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 prevent
   their making any such attempt. This Pharaoh calls [13] "dealing wisely
   with them;" for though the word X+K+M%, chakam, is often taken, in a
   bad sense, to mean "to overreach with cunning," still in this case he
   concealed under an honest pretext the injury which he proposed 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 everybody, 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 persuade 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
   apprehended, it ought to be met. By the tragic poets, 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 neighbor, this
   fear so fills him with apprehension, that he does not hesitate to cover
   the earth with human blood. Hence, too, amongst private individuals,
   arises the license for deceit, murder, rapine, 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 endeavor 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 withdraw 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 determined to provide for our own advantage, or quiet, or safety,
   we ask not the question whether we are doing right or wrong.

   Behold, the people. 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. Nevertheless, the very least proof of his
   favor 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 be reconciled to him. So also
   his posterity, the more they experienced of God's goodness towards
   them, the more they were exposed to the enmity of the Egyptians. But
   Pharaoh, to render them hated, or suspected, refers to their power, and
   accuses them of disaffection, whereof they had given no token. Yet he
   does not accuse them of rebellion, as if they would take armed
   possession of the kingdom, but that they would depart elsewhere; whence
   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
   [14] Isaiah speaks of it. (Isaiah 52:4.)

   11. Therefore they did set over them. The Egyptians devised 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 pecuniary 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 labor,
   as Moses immediately adds. As to the two cities, it is doubtful in what
   sense they were called miscenoth [15] This word is sometimes taken for
   cellars and granaries, or repositories of all things necessary as
   provision; but, as it sometimes signifies "fortresses," it will not be
   an unsuitable meaning, that they were commanded to build with their own
   hands the prisons, which might prevent them from departing. For it is
   clear from many passages (Genesis 47:11; Exodus 12:37; Numbers 33:3)
   that Rhameses was situated in that part of the country, and we shall
   presently see that the children of Israel went out from Rhameses.
     __________________________________________________________________

   [10] ShR+J+ S+M+J+M% S M., Buxtorf, 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 21. A V., render
   M+S+M% here labors, or tasks -- W

   [11] Vel recondendae annonae, C., or for storing corn.

   [12] "Nous faisant servir les uns aux autres;" causing us to serve one
   another. -- French.

   [13] N+T+X+K+M+H+. In A V., Let us deal wisely If C. be justified in
   saying that X+K+M% if often employed for the wisdom which is evil, it
   is very much more often used for wisdom in a favorable sense. -- W

   [14] "Comme de faict Isaie dit que les Egyptiens ont eu plus de couleur
   de tenir le peuple de Dieu en servitude, que les Assyriens, qui les
   sont venus molester sans 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.

   [15] M+S+K+N+W+T+, miscenoth The LXX. alone gives some countenance to
   C.'s last interpretation of this word, by rendering it poleis ochuras.
   -- W
     __________________________________________________________________

   Exodus 1:12-14

   12. But the more they afflicted them, the more they multiplied and
   grew. And they were grieved because of the children of Israel.

   12. Quo autem magis premebant eum, magis crescebat et augebatur: et
   anxietate constricti sunt propter filios Israel.

   13. And the Egyptians made the children of Israel to serve with rigor.

   13. Itaque adegerunt in servitutem filios Israel cum saevitia.

   14. And they made their lives bitter with hard bondage, in mortar, and
   in brick, and in all manner of service in the field: all their service,
   wherein they made them serve, was with rigor.

   14. Prelude amara illis fuit vita ipsorum in servitute dura, in
   caemento, in lateribus, et in omni opere agresti: quia servitium omne
   eorum quo serviebant illis, erat cum saevitia.

   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, conceive 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; [16] and because we know
   that it is the peculiar 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 believer, 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
   [17] were grieved, means, that they became more anxious, as they saw
   that 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 Q+W+P%,
   kutz, is sometimes taken, but the construction 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 spurred 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 rigor, i e.,
   harshly. [18]
     __________________________________________________________________

   [16] "A la facon de la palme;" like the palm-tree. -- Fr.

   [17] W+J+Q+ZJW+, C., And they were burdened with anxiety In A V., And
   they were grieved The verb Q+W+P% is generally taken for to loathe -- W

   [18] "Par lequel mot il intend inhumanite, ou grande rudesse;" by which
   word he means inhumanity, or great severity. -- Fr.
     __________________________________________________________________

   Exodus 1:15-22

   15. And the king of Egypt spake to the Hebrew midwives; (of which the
   name of the one was Shiphrah, and the name of the other Puah;)

   15. Dixit etiam Pharao rex Aegypti ad obstetrices Hebraeas, quarum
   unius nomen erat Sephera, alterius Puah.

   16. And he said, When ye do the office of a midwife to the Hebrew
   women, and see them upon the stools, if it be a son, then ye shall kill
   him; but if it be a daughter, then she shall live.

   16. Sic dixit, Quando adjuvabitis ad partum Hebraeas, et videbitis in
   illis quod sit masculus, interficite eum: si autem sit foemina, vivat.

   17. But the midwives feared God, and did not as the king of Egypt
   commanded them, but saved the men-children alive.

   17. Timuerunt vero obstetrices Deum, nec fecerunt sicut praeceperat
   illis rex Aegypti; conservaruntque masculos in vita.

   18. And the king of Egypt called for the midwives, and said unto them,
   Why have ye done this thing, and have saved the men-children alive?

   18. Et vocans Pharao obstetrices, dixit illis, Quare fecistis rem hanc,
   et servastis masculos?

   19. And the midwives said unto Pharaoh, Because the Hebrew women are
   not as the Egyptian women; for they are lively, and are delivered ere
   the midwives come in unto them.

   19. Responderunt obstetrices Pha-raoni, Quia non sunt Hebraeae
   muli-eres ut Aegyptiae: sunt enim vegetae, et priusquam veniat ad eas
   obstetrix, pariunt.

   20. Therefore God dealt well with the midwives: and the people
   multiplied, and waxed very mighty.

   20. Benefecit ergo Dens obstetri-cibus: et multiplicatus est populus,
   et roborati sunt vehementer.

   21. And it came to pass, because the midwives feared God, that he made
   them houses.

   21. Et factum est, quia timue-runt obstetrices Deum, fecit illis domos.

   22. And Pharaoh charged all his people, saying, Every son that is born
   ye shall cast into the river, and every daughter ye shall save alive.

   22. Tunc praecepit Pharao cuncto populo suo, dicens, Omnem nature
   masculum in flumen projicite: om-nmem vero foeminam vivam servabitis.

   15. And the king of Egypt spake. The tyrant now descends 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 dreadful 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 defense had
   been too obstinate, and they had lost many of their men, whose death
   they would avenge. It has happened, too, that an uncle, 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 heavy blow
   on men of the utmost firmness, 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 hope 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. Josephus
   falsely conjectures that the midwives were Egyptian 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 feeling. 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. But the midwives 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 are best directed by this rein, so also it is the 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 cruel 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 Pharaoh. Wherefore those,
   whom the fear of men withdraws from the right course, betray by their
   cowardice an inexcusable contempt of God, in preferring the favor of
   men to his solemn commands. But this doctrine extends still more
   widely; for many would be [19] 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 rights 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 example of these midwives is
   abundantly sufficient for their condemnation; especially when the Holy
   Spirit himself commends 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
   vengeance, He therefore secretly sends for the midwives, and inquires
   why they have not executed his murderous command? I doubt not, however,
   that he was restrained rather by the fear of rebellion than by shame.
   [20] In the answer of the midwives two vices are to be observed, since
   they neither 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 rejected, 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
   present 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, [21] 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. [22] But I hold, that whatever is opposed to the nature of God
   is sinful; and on this ground all dissimulation, whether in word or
   deed, is condemned, as I shall more largely discuss in explaining the
   law, if God grants me time to do so. Wherefore 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 their faults, since this would often infringe 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 consists 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 others.
   Rachel was influenced by faith, to transfer the right of primogeniture
   to her son Jacob; a desire, undoubtedly, pious in itself, and a design
   worthy of praise, anxiously to strive for the fulfillment of the divine
   promise; but yet we cannot praise the cunning 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 pardon such defects,
   which would otherwise defile almost every virtuous deed; and should
   honor with reward those works which are unworthy of praise, or even
   favor. Thus, though these women were too pusillanimous and timid in
   their answers, yet because they had acted in reality with heartiness
   and courage, God endured in them the sin which he would have deservedly
   condemned. This doctrine gives us alacrity in our desire to do rightly,
   since God so graciously pardons our infirmities; and, at the 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 examines himself, will find some defect
   even in his best endeavors. Moreover, by the rewards of God, let us be
   encouraged to the confidence of thus obtaining good success, lest we
   should faint at the dangers we incur by the faithful performance 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 may
   beget in this world, still God sits in heaven to reward them.

   21. He made them houses. [23] 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 dear a point. All
   are agreed that the pronoun is masculine, and therefore, according to
   ordinary usage, should refer to males; but because the two letters M%
   and N% 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, because the midwives feared God, that God made them
   houses," i e., the Israelites; as much 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
   unnecessarily on this not very perplexing point, let us inquire what
   the Hebrews meant by this expression, "to make houses." When God
   promises (1 Samuel 2:35) that he will build for Samuel "a sure house,"
   there is no question that he refers to a stable priesthood. Again, when
   he declares (2 Samuel 7:27) that he will build a house for David; and
   when a little afterwards 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 this was a common mode of speaking, where she says, (1
   Samuel 25:28,) "the Lord will certainly make my lord a sure house."
   Now, it is quite unsuitable to the female sex and name that a woman
   should be made head of a family. Whence it appears that the words are
   forcibly [24] 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
   marvelously 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
   offspring of separate families.

   22. And Pharaoh charged. If he had not been transported with wrath and
   struck with blindness, he would have seen that the hand of God was
   against him; but when the reprobate are driven to madness by God, they
   persevere obstinately in their crimes; and not only so, but, like the
   deranged [25] 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, we 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
   people as well as to set forth his own goodness and power. The tyrant,
   finding that his snares and deceit availed nothing, now shakes off fear
   and flies to open violence, commanding the little ones to be torn from
   the breasts of their mothers and to be cast into the river. Lest there
   should be any lack of executioners, he gives this charge to all the
   Egyptians, whom he knew to be more than ready for the work. He spares
   the daughters, that, being enslaved and allotted to the Egyptians, they
   might produce slaves for their masters, whilst by them the races and
   names could not be preserved. Here it may be worth while to meditate on
   a comparison with our own times. Antichrist, with all his murderous
   agents, leaves in peace those who by their treacherous 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 professing
   their faith fallen into effeminacy and cowardice. But how much better
   is it for us to die an hundred times, retaining our manly firmness in
   death, than to redeem our life for the base service of the devil.
     __________________________________________________________________

   [19] This somewhat harsh expression is thus translated in Fr. ver.,
   "veulent estre sages en despit de nature;" would be wise in spite of
   nature.

   [20] Lightfoot, in his Sermon on Difficulties of Scripture, (Pitman's
   edition, 7. 209,) says, "How many, in expounding that place, do roundly
   conclude, 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,"
   etc. And, again, in his "Handful of Gleanings out of the Book of
   Exodus," vol. 2. 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 Calvin, he considers them to have been
   Egyptian women.

   [21] "Qui tend a faire plaisir;" which tends to give pleasure. -- Fr.

   [22] Mendacium dividitur ratione culpae et finis; officiosum, jocosum,
   et perniciosum. -- S. Thom., a. 2. Mendacium officiosum dicitur, quod
   committitur solum causa utilitatis propriae vel alienae; e.g., quis
   dicit, se non habere pecuniam, ne iis spolietur a militibus. -- Dens.
   Tractatus de reliquis virtutibus justitiae annexis. Coloniae, 1776,
   tom. 3, p. 396. The subject is discussed by Peter Martyr, Loci
   Communes, Classis Secunda, cap. 13, with much reference to the
   Treatises of Augustin de Mendacio, in which this passage is treated of.
   In Augustin's letter to Jerome, 82., speaking of the "mendacium
   officiosum," he says, "non tam usitatum est in ecclesiasticis libris
   vocabulum officii."

   [23] 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 M% or N%, are not used with such inflexible
   regularity as to preclude all debate. In fact, Moses has used the
   masculine pronoun M% at the end of ver. 17 of the next chapter, where a
   feminine pronoun should have been expected. In the clause under
   consideration, V. has the ambiguous pronoun eis, whilst the LXX. has
   epoiesan heautais, which is a departure from the Hebrew text in both
   words. -- W The gloss in the Geneva Bible is, -- "i.e., God increased
   the families of the Israelites by their means." Lightfoot, Harmony 2.
   108, on the contrary, 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 hic difficultas,
   (says Poole,) 1. Quis fecit? 2. Quibus? 3. Quid?" The balance of
   comments appears to favor Calvin's solution.

   [24] "Tire par les cheveux;" dragged by the hair. -- Fr.

   [25] "Vertiginosi, vel phrenetici." -- Lat. "Phrenetiques, ou
   demoniacles." -- Fr.
     __________________________________________________________________
     __________________________________________________________________

   EXODUS 2
     __________________________________________________________________

   Exodus 2:1-10

   1. And there went a man of the house of Levi, and took to wife a
   daughter of Levi.

   1. Abierat autem vir ex domo Levi, et acceperat filiam Levi.

   2. And the woman conceived, and bare a son: and when she saw him that
   he was a goodly child, she hid him three months.

   2. Concepit autem mulier illa, et peperit filium; vidensque eum esse
   pulchrum, abscondit tribus mensibus.

   3. And when she could not longer hide him, she took for him an ark of
   bulrushes, 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.

   3. Et quia illum abscondere amplius non poterat, accepit ei arcam
   arundineam, et oblevit eam bitumine et pice, et reposuit in ca
   infantulum: exposuitque in carecto, juxta ripam fluminis.

   4. And his sister stood afar off, to wit what would be done to him.

   4. Stetit vero soror ejus eminus, ut cognosceret quid ei fieret.

   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 flag's, she sent her maid to fetch it.

   5. Porro descendit filia Pharaonis ut lavaret se in flumine:
   (deambulabant autem puellae ejus secus ripam fluminis:) et videns
   arculam in medio carecti misit ancillam suam quae illam tolleret.

   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.

   6. Quumque aperuisset, vidit ipsum infantulum: et ecce, puer flebat: et
   miserta illius dixit, Hic ex pueris Hebraeorum est.

   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?

   7. Tunc dixit soror ejus ad fili am Pharaonis, Ibone ut vocem tibi
   mulierem nutricem ex Hebraeis quae tibi lactet infantulum?

   8. And Pharaoh's daughter said to her, Go. And the maid went and called
   the child's mother.

   8. Respondit ei filia Pharaonis, Vade. Profecta est igitur puella, et
   vocavit matrem pueri.

   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.

   9. Cui filia Pharaonis dixit, Tolle infantulum hunc, et lacta eum mihi,
   et ego dabo tibi mercedem. Tunc accepit mulier infantulum, et lactavit
   eum.

   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.

   10. Crevit autem infantulus, et adduxit eum ad filiam Pharaonis, cui
   factus in filium, et vocavit nomen ejus Moseh, dicens, Quoniam ex aquis
   extraxi eum.

   1. And there went. I have preferred rendering the verb in the
   pluperfect tense (abierat, "there had gone") to prevent all ambiguity;
   for unless we say that Miriam and Aaron were the children of another
   mother, it would not be probable otherwise that this 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. Therefore, if they were uterine brothers,
   there is no other explanation except to say that, by the figure called
   husteron proteron, he now relates what had happened before. But mention
   is only made of Moses, because it then first began to be 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
   they 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 afterwards we shall see 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 terror had taken possession 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 whilst 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 excused.

   We see that God has implanted even in wild and brute beasts so great
   instinctive anxiety for the protection and cherishing of their young,
   that the dam often despises her own life in their defense. Wherefore it
   is the more base, that men, created in the divine image, should be
   driven by fear to such 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 path 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 safeguard of themselves and their child. His
   mother made the 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 proceedings would
   have been ridiculous and ineffectual, unless God had unexpectedly
   appeared from heaven as the author of their preservation, of which she
   herself despaired. Nevertheless, we must not judge either the father or
   mother as if they had lived in quiet times; for 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 relates how his mother made and
   prepared an ark, he hints that the father was so overwhelmed with
   sorrow as to be incapable 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, indeed, (Hebrews 11:23,) gives a share of the
   praise to the husband, and not undeservedly, since it is probable that
   the child was not hidden without his cognizance and approval. 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 applies to his sister, into whose
   hands his mother resigned the last and most important 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 (Hebrews 11:23) 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 wonderful compassion of God, it comes to pass that
   the very impediment which might darken faith becomes its assistant,
   though it ought indeed to rest upon the promises alone. Therefore, 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 occupied the first place, there was
   no such efficacy in the goodliness of his appearance 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 courage
   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 wavering 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 the good of
   his chosen ones, sustained and strengthened their tottering faith by
   this support.

   4. And his sister stood afar off. It is probable that this was Miriam.
   [26] By the fact of her standing to watch what became of him, it
   appears that his parents had some hope 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 circumstances 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 he, 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 circumstance might have naturally awakened
   suspicion. Thus it did not happen without many miracles that the child
   escaped 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 chance. But we must hold fast to the
   principle, that whilst God rules all men by his providence, he honors
   his 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 his 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 imagine with Epicurus that the world was created by the
   fortuitous conjunction of atoms. [27] Assuredly he drew out Moses, who
   was to be the future redeemer of his people, as from the grave, in
   order that he 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 his 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 grew. Here, however, their grief is renewed, when his
   parents are again obliged to give up Moses, and he is torn as it were
   from their bowels. For, on this condition, he passed over to the
   Egyptian nation, not only that he should be alienated from his own
   race, but that he should increase the number of their enemies in his
   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 redemption 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, shines 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 he sprang; and the power of this stimulus
   must have been all the greater, because the fact was known to
   everybody. 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
   surprised 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 offense 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 Israelitish nation was thus diminished, 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, [28] when it is certain from Psalm 81:5, that there was a great
   difference between the two languages: "he went out through the land of
   Egypt, where I heard a language that I understood not?" And again, we
   know that Joseph made use of an interpreter with his brethren when he
   pretended to be an Egyptian. (Genesis 42:23.) We may probably
   conjecture that she asked the mother of Moses the word which expressed
   this signification, or we may prefer supposing that he had an Egyptian
   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.
     __________________________________________________________________

   [26] "De laquelle il sera ci apres parle plus a plein;" who will
   presently be more fully spoken of. -- Fr.

   [27] "De ce qui apparoist en l'air comme poussiere, quand le soleil
   luist, sans que Dieu s'en soit mesle;" of that which appears in the
   air, like dust, when the sun shines, without the interposition of God.
   -- Fr.

   [28] Calvin seems altogether to ignore the opinion of Philo, Clemens
   Alex., etc., that Moses was an Egyptian name, from Mo, or Moys, water,
   and Is, or Ises, or Hyse, preserved.
     __________________________________________________________________

   Exodus 2:11-15

   11. And it came to pass in those days, when Moses was grown, that he
   went out unto his brethren, and looked on their burdens: and he spied
   an Egyptian smiting an Hebrew, one of his brethren.

   11. Factum autem est diebus illis, quum adolevisset Moses, ut
   egrederetur ad fratres suos, et vidit onera ipsorum, viditque virum
   Aegyptium percutientem quendam Hebraeum ex fratribus suis.

   12. And he looked this way and that way, and when he saw that there was
   no man, he slew the Egyptian, and hid him in the sand.

   12. Tunc respexit hue et illuc, et videns quod nemo adesset, percussit
   Aegyptium, atque abscondit in arena.

   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 follow?

   13. Et quum egressus esset postridie, ecce, duo viri Hebraei
   rixabantur: tunc dixit malefico, Quare percutis propinquum tuum?

   14. And he said, Who made thee a prince and a judge over us? Intendest
   thou to kill me, as thou killedst the Egyptian? and Moses feared, and
   said, Surely this thing is known.

   14. Qui respondit, Quis te constituit principem, et judicem super nos?
   an ut me occidas tu loqueris, sicut occidisti Aegyptium? Itaque timuit
   Moses, ac dixit, Certe innotuit haec res.

   15. Now when Pharaoh heard this thing, he sought to slay Moses. But
   Moses fled from the face of Pharaoh, and dwelt in the land of Midian:
   and he sat down by a well.

   15. Pharao etiam audito hoc sermone, quaerebat interficere Mosen. Et
   fugiens Moses a facie Pharaonis mansit in Madian, seditque juxta
   puteum.

   11. And it came to pass in those days, when Moses was grown. 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
   companionship 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
   honorable station, and influence, and power, this was, as it were, the
   preparation for divesting himself of all these deceitful allurements.
   Whence the Apostle says,

   "he refused to be called the son of Pharaoh's daughter."
   (Hebrews 11:24.)

   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." Therefore, he privately withdrew himself from the Court, or,
   having 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 way. Hence it more evidently
   appears that Moses came with the design of succouring his unhappy
   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 bearing 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 7:25) bears witness that
   Moses was not impelled by a rash zeal to stay 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 the 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 his
   hesitation that his faith was weak, so that we must not suppose that it
   was thus praised by the Apostle because it was absolutely perfect. In
   the first place, 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 sought 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 their 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 mercy; 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 persuaded that there is pardon ready for our hesitation, if we
   do not yield to it.

   13. Behold, two men of the Hebrews. This perseverance shews that Moses
   was firm and determined in his design of returning to his brethren, and
   abandoning the Court; and that he had advisedly renounced its splendor,
   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 pleasures of sin for a
   season." (Hebrews 11:25, 26.)

   Besides, the sad sight of the tyrant's violence and of the burdens by
   which his brethren were oppressed, 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 them both to be reconciled,
   though he especially blames the wrongdoer. This was not peculiar to
   Moses, but the 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
   without exasperating those who are disposed to evil; but nothing ought
   to allow us to be silent, while justice is violated by their
   forwardness. For in this ease, silence is a kind of consent. Yet Moses
   reproves moderately, and in kind terms, the man who had assaulted his
   brother; because he does 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 prince? No wonder if the headstrong 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 offense, is his rage under admonition, and his
   violence in altercation; wherefore, whoever 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
   7:35.) But, without being too hard on this people, we learn from this
   example how rude is the nature of those whom God has not tamed; for
   their perverseness as firmly repels correction, as an anvil repels the
   blow 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.
   (Psalm 18:27.) 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 we 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 Egyptian?" 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
   Egyptians 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 therefore it was
   a proof of incredible strength of purpose to surmount 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 firmness,
   that he is not ashamed of what he had done, so as to endeavor to
   appease the king, but he betakes himself to exile; nor is he so alarmed
   in this critical time as to sink down in helplessness or despair, but
   he departs into the land of Midian, and prefers wandering in the
   Desert, to a reconciliation with the enemies of the chosen people. But
   although God appears by this circuitous course to decline from his
   purpose of delivering them, yet he marvelously carries on His work. We
   have already sufficiently perceived that Moses was certainly not yet
   ripe for the arduous contests which awaited him; that, having been
   brought up delicately and luxuriously in the Court, he was not yet
   accustomed to the great and continual anxieties of which the sequel of
   the history will shew him the conqueror. Therefore God in a manner
   withdrew him, that he might gradually render him fit 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 well be
   called the school in which he was taught, until he was invited to his
   more difficult charge. As to his "sitting down by a well," 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 draw water. From this unprosperous beginning he might
   conjecture what an uncomfortable reception he had to expect.
     __________________________________________________________________

   Exodus 2:16-22

   16. Now the priest of Midian had seven daughters: and they came and
   drew water, and filled the troughs to water their father's flock.

   16. Erant autem sacerdoti Madian septem filiae, quae venerunt, et
   hauserunt, impleveruntque canales, ut potarent oves patris sui.

   17. And the shepherds came and drove them away: but Moses stood up and
   helped them, and watered their flock.

   17. Et venerunt pastores qui repulerunt eas: et surgens Moses
   auxiliatus er ipsis, potavique oves illarum.

   18. And when they came to Reuel their father, he said, How is it that
   ye are come so soon to-day?

   18. Et quum venissent ad Bethuel patrem suum, dixit ille, Quare hodie
   tam cito rediistis?

   19. And they said, An Egyptian delivered us out of the hand of the
   shepherds, and also drew water enough for us, and watered the flock.

   19. Responderunt, vir Aegyptius liberavit nos e manu pastorum, atque
   etiam hauriendo hausit nobis, et praebuit potum ovibus.

   20. And he said unto his daughters, And where is he? why is it that ye
   have left the man? call him, that he may eat bread.

   20. Dixit ille ad filias suas, Et ubi est ille? Quare sic dereliquistis
   virum? Convocate eum ut comedat paneum.

   21. And Moses was content to dwell with the man: and he gave Moses
   Zipporah his daughter.

   21. Et consensit Moses habitare cum viro illo, qui dedit Sephoram
   filiam suam Mosi.

   22. And she bare him a son, and he called his name Gershom: for he
   said, I have been a stranger in a strange land.

   22. Quae quum peperisset filium, vocavit nomen ejus Gerson, dicens,
   Peregrinus sum in terra aliena.

   16. Now the priest of Midian. The profane would attribute this meeting
   to good fortune, whereas God affords us in it a striking picture of his
   providence, in thus with an outstretched 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 was a humble one, yet there was no little
   consolation in this high connection. All are not agreed about the word
   K+H+N%, cohen [29] The Chaldee paraphrast badly translates it "Prince,"
   because it does not accord with the fact that the shepherds of the
   country were 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 priest (sacrificum,) which
   is the opinion most generally received. 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 unrighteousness, but even to marry
   into it. Besides, hereafter, 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,
   Melehizedek was the only 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 worshipped, according as tradition had
   revealed Him, but not purely; because religion was at that time
   everywhere contaminated by diverse superstitions. But there is some
   difference between idolatry and the impure worship of God, corrupted in
   some respects. I say, then, that they were worshippers of the true God,
   because they had not entirely departed 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 [30] 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 with
   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 immediate 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 his
   flock. Besides, it is probable that Hobab (who will be afterwards
   called the son of Bethuel, Numbers 10:29) 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 unreasonable
   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
   labor, 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 when they came to Reuel [31] 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 father. But God inspires the heart of their father
   with gratitude, so that he desires him to be sent for. Moses,
   therefore, is brought from the well, and finds a home in which he may
   live comfortably, and is treated with kindness on account 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 pain him greatly, but would have altogether overwhelmed
   him in despair 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 weariness 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 vocation, 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 J+#L+, [32] yal, the
   Jews themselves are not agreed: many think that it merely expresses
   consent; others take it to mean "to swear." And perhaps Bethuel 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 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 provision 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 proclaim the peculiar favor
   with which God had honored 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 sojourner 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.
   (Hebrews 11:27.) 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 sojourner in a foreign land.
     __________________________________________________________________

   [29] K+H+N%. 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 nigh to the sovereign; or, sometimes
   the sovereign's guards, ministers, or near kinsmen.

   [30] See [2]note on ver. 18. In the French version he is always called
   Raguel.

   [31] In the Latin Geneva editions of 1573 and 1617, this name is
   printed, through the whole commentary on the chapter, Bethuel; but in
   the commentary on Numbers 10:29, Reuel; whilst A V. has Reuel here, and
   Raguel in Numbers. In Hebrew, the name in both cases is Reuel; but the
   Hebrew E+ 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 translation, 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 g 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 designated by the same
   word X+T+N%; viz., Jethro in Exodus 3:1, and 18; Hobab in Judges 4:11;
   and Reuel (probably) in Numbers 10:29; whilst Zipporah uses the same
   word, rendered husband in Exodus 4:25, 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 a father-in-law In Numbers 10:29, and
   Judges 4:11, Jerome has rendered it simply kinsman. This being
   premised, it will appear 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

   [32] J+W+#L+, A V., was content C states the question about the meaning
   of this word nearly as he found it stated in S M.; who had said, "Radix
   verbi J+#L+ idem significat quod R+ZJH+, voluit, complacuit, consensit.
   Sunt tamen inter Hebraeos qui etiam #L+H+ et N+ShB+E+, id est juravit,
   exponunt." They who would interpret it he sware, must suppose J+W+#L+
   to be irregularly formed out of the verb #L+H+; whilst there is no
   irregularity of formation assumed by those who accept it as a part of
   the verb J+#L+, and consequently translate it consented, or was content
   -- W
     __________________________________________________________________

   Exodus 2:23-25

   23. And it came to pass in process of time, that the king of Egypt
   died: and the children of Israel sighed by reason of the bondage, and
   they cried; and their cry came up unto God, by reason of the bondage.

   23. Accidit autem diebus illis multis, mortuus est rex Aegypti: et
   suspiraverunt filii Israel propter opus, et vociferati sunt:
   ascenditque clamor eorum, ad Deum propter opus. [33]

   24. And God heard their groaning, and God remembered his covenant with
   Abraham, with Isaac, and with Jacob.

   24. Et audivit Deus clamorem eorum, recordatusque est Deus pacti sui
   cum Abraham, Isaac, et Jacob.

   25. And God looked upon the children of Israel, and God had respect
   unto them

   25. Viditque Deus filios Israel, et cognovit Deus.

   23. And it came to pass in process of time. [34] He uses the
   demonstrative pronoun to mark the forty years in which God kept his
   servant in suspense, as if he had forsaken him. By adding "many," he
   expresses the approaching end of the interval. When, therefore, he had
   reached his eightieth year, and had 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 oppression, 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 children of Israel were not treated more humanely, and therefore
   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) proceeded 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 successive
   kings. When these various changes of circumstances left the condition
   of the people unchanged, or even made it worse, extreme necessity drew
   forth this unwonted lamentation, 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 off, they were forcibly drawn to seek
   in earnest for help from above. From this example we learn that,
   although the 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
   afforded, 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 106, 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
   the bondage;" because it is the attribute of God to succor the
   oppressed, to deliver the captives, and to raise up them that are
   brought low; and this office he constantly performs. As to what is
   added, that "God remembered 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 offers 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 must learn from 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 behold," and its opposite,
   "to turn his back," because we then perceive that he beholds us when he
   actually succours us.
     __________________________________________________________________

   [33] Vel, a servitute.

   [34] The Commentary here refers to Calvin's Latin Translation.
     __________________________________________________________________
     __________________________________________________________________

   EXODUS 3
     __________________________________________________________________

   Exodus 3:1-5

   1. Now Moses kept the flock of Jethro his father-in-law, the priest of
   Midian: and he led the flock to the back-side of the desert, and came
   to the mountain of God, even, to Horeb.

   1. Pascebat autem Moses oves Jethro soceri sui sacerdotis Midian,
   duxitque oves post desertum, et venit ad mentem Dei, nempe Horeb.

   2. And the Angel of the Lord appeared unto him in a flame of fire out
   of the midst of a bush; and he looked, and, behold, the bush burned
   with fire, and the bush was not consumed.

   2. Et visus est ei Angelus Jehovae in flamma ignis e medio rubi: et
   vidit, et ecce rubus ardebat in igne, et rubus ipse non consumebatur.

   3. And Moses said, I will now turn aside, and see this great sight, why
   the bush is not burnt.

   3. Dixit itaque Moses, Divertam nunc ut videam visionem hanc magnam,
   quare non comburatur rubus.

   4. And when the Lord saw that he turned aside to see, God called unto
   him out of the midst of the bush, and said, Moses, Moses. And he said,
   Here am I.

   4. Et vidit Jehova quod diverteret ad videndum: vocavitque eum Deus e
   medio rubi, dicens, Moses, Moses. Et respondit, Ecce ego.

   5. And he said, Draw not nigh hither: put off thy shoes from off thy
   feet; for the place whereon thou standest is holy ground.

   5. Tunc dixit, Ne appropinques huc: solve calceamenta e pedibus tuis:
   quia locus, in quo stas, terra sancta est.

   1. Now Moses kept the flock. We have already said that he was occupied
   as a shepherd for a long time (viz., about forty years) 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 what would be useful to us, and, as it were, suggested
   it to his mouth, that what he did and suffered might be an example 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 after their eightieth year; and although he
   might have lived frugally, yet temperance could not protect 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, miraculously 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, which were constantly renewing his anxiety;
   whilst, in the mean time, he was living poorly, in huts and sheds, as
   well as often wandering 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 [35] 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
   mountain 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. [36] 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 holiness, 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 the infirmity of the human mind could
   comprehend him. For thus we 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 useful, 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 the Almighty, assumed some form in which they might be seen.
   But let us inquire who this 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 themselves the person and titles of God,
   when they are performing the commissions entrusted to them by him; and
   although it is plain from many passages, and [37] 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 sufficiently expounds this mystery to us, when he plainly
   asserts that Christ was the leader of his people in the Desert. (1
   Corinthians 10:4.) Therefore, although at that time, properly speaking,
   he was not yet the messenger of his Father, still his predestinated
   appointment 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 through
   the promised 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 Angel" on the ground of his future mission. There is a
   great variety of opinions as to the vision. It is too forced an
   allegory to make, 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 stubborn 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. (Genesis 15:17.) 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 46:1, that though the waves of trouble beat against the Church
   and threaten her destruction, yet "shall she not be moved," for "God is
   in the midst of her." Thus was the cruelly afflicted people aptly
   represented, 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 will 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 perceives 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, we must observe his tractableness, in
   turning aside to learn. For it often happens that God presents himself
   to us in vain, because we presumptuously 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 inspiration the depth of the
   mystery, though it was as yet unknown. In this way God prepared his
   mind to reverence, [38] 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 would 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
   reverence 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. [39] 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 very 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 ground, 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 instructed by the outward sign of adoration to enter into the
   presence of God as a trembling suppliant. He 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 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 ceremonies, that the majesty of God, being duly and seriously
   perceived in our minds, may obtain its rightful honor, and that he may
   be regarded in accordance with his dignity. If any prefer the deeper
   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 honorable title on account of the vision. Mount Sinai did not,
   therefore, naturally possess any peculiar 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 honorable
   titles. (Genesis 28:17.)

   "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 revelation. 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 superstition, these two errors must be avoided; lest, in our
   gross imaginations, we should, as it were, draw down God from heaven,
   and affix him to places on earth; and, also, lest we should account
   that sanctity perpetual which is only temporary. 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 permit
   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 promulgation 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 opposition
   to Sion; because, although God once appeared there to the patriarch, He
   had never chosen that place; therefore they were wrong in proceeding
   from a particular instance to a general conclusion.
     __________________________________________________________________

   [35] kata prolepsin. -- Lat

   [36] Horeb appears to have been the general name of the whole
   mountainous 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 sometimes on Horeb, sometimes on Sinai.
   Vide Hengstenberg on the Genuineness of the Pentateuch, Ryland's
   Transl., vol. 2, p. 325; Fisk's Memorial of the Holy Land, p. 146.

   [37] Calvin's own commentary on Zechariah 1:8, will best explain this
   reference; there, also, he inclines to identify the chief of the Angels
   with the Son of God. "There were then, as it were, a troop of horsemen:
   but 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 God 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 with the common usage of Scripture,"
   etc. -- Com. on Zech., pp. 31-33.

   [38] A humilite. -- Fr.

   [39] "En curiositez frivoles;" in frivolous subtleties. -- Fr.
     __________________________________________________________________

   Exodus 3:6-9

   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.

   6. Ego Deus patris tui, Deus Abraham, Deus Isaac, et Deus Jacob. Et
   operuit Moses faciem suam, quia timuit aspicere ad Deum.

   7. And the Lord said, I have surely seen the affliction of my people
   which are in Egypt, and have heard their cry by reason of their
   taskmasters; for I know their sorrows;

   7. Et dixit Jehovah, Videndo vidi afflictionem populi mei, qui est in
   Aegypto, et clamorem eorum audivi a facie exactorum ejus: certe cognovi
   [40] dolores ejus.

   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 flowing with milk and honey; unto the place of the
   Canaanites, and the Hittites, and the Amorites, and the Perizzites, and
   the Hivites, and the Jebusites.

   8. Descendi itaque ad liberandum eum e manu Aegyptiorum, ad educendum e
   terra ista in terram fertilem, ac latam, in terram fluentem lacte et
   melle, in locum Cananaei, et Hitthaei, et Amorrhaei, et Pheresaei, et
   Hivaei, et Jebusaei.

   9. Now therefore, behold, the cry of the children of Israel is come
   unto me: and I have also seen the oppression wherewith the Egyptians
   oppress them.

   9. Nunc ecce clamor filiorum Israel venit ad me: atque etiam vidi
   afflictionem qua Aegyptii opprimunt eos.

   6. I am the God of thy father. He does not merely proclaim 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
   worshipped, and who, by the privilege of adoption, had separated their
   race from all other nations. And lest, through the long lapse 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 renews the memory of His covenant, we gather
   that it was not obliterated from the heart of Moses; because it would
   have been absurd so to speak of a thing unknown; nor would it have 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 ineffectual. 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 affected, and impressed with reverential feelings, that
   he might be more ready to obey. We read in Isaiah, (Isaiah 6:2,) 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 appropriated 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 somewhat 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 work earnestly until furnished with the
   confidence of divine assistance. Therefore God promises to be his
   guide, that in reliance upon such aid he may gird himself 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 always
   ready to help us when we follow whither he calls us. With this object
   God thus 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. Moreover, 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 his justice, namely, that
   it is impossible for the judge of the world not to help the oppressed
   and afflicted when they are undeservedly mistreated, and especially
   when they implore his assistance. This is true generally, that God will
   be the avenger of all unjust cruelty; but his special aid may be
   expected by believers 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 restrain 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 consolation in the troubles of us all when we are
   groaning under any unjust burden; for God, whose sight was 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 punishment, his winking at men's evil
   deeds is no proof that he does not behold them from heaven, and will in
   due time appear as their judge, for the words denote a continued
   observation -- 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 lukewarmness, 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 misfortunes before
   succor came, because their prayers were scarcely offered [41] 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 34:15,) and as he testifies in another place, (Psalm
   65:2,) that he is a God that heareth 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 inconsistency
   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 because it was not fit that a people which was to inherit the
   Holy Land should always remain sojourning elsewhere, therefore God
   would shortly deliver them. In the end of the verse the repetition in
   other words, "I know their sorrows," is also an amplification of what
   came before.

   8. And I am come down to deliver them. He now more clearly announces
   his intention not only to relieve their present calamity, but to
   fulfill 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
   speaking 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 would experience plainly that his help was at hand. The
   "large" land seems to be brought in comparison 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
   multitude; 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.
     __________________________________________________________________

   [40] Vel, quia cognovi.

   [41] "Jusques a ce qu'il ait ete contraint jusques au dernier
   desespoir;" until they had been driven even to complete despair. -- Fr.
     __________________________________________________________________

   Exodus 3:10-14

   10. Come now therefore, and I will send thee unto Pharaoh, that thou
   mayest bring forth my people, the children of Israel, out of Egypt.

   10. Veni itaque, et mittam te ad Pharaonem, ut educas populum meum
   filios Israel ex Aegypto.

   11. And Moses said unto God, Who am I, that I should go unto Pharaoh,
   and that I should bring forth the children of Israel out of Egypt?

   11. Et dixit Moses ad Deum, Quis sum ego ut vadam ad Pharaonem, et
   educam filios Israel ex Aegypto?

   12. And he said, Certainly I will be with thee; and this shall be a
   token unto thee that I have sent thee: When thou hast brought forth the
   people out of Egypt, ye shall serve God upon this mountain.

   12. Et respondit, Quia tecum ero: et hoc tibi signum quod ego miserim
   te: Quum eduxeris populum ipsum ex Aegypto, coletis Deum prope montem
   hunc.

   13. And Moses said unto God, Behold, when I come unto the children of
   Israel, and shall say unto them, The God of your fathers hath sent me
   unto you; and they shall say to me, What is his name? what shall I say
   unto them?

   13. Et ait Moses ad Deum, Ecce ubi ego venero ad filios Israel, et
   dixero eis, Deus patrum vestrorum misit me ad vos: tunc si dixerint,
   Quod nomen ejus est? quid dicam illis?

   14. And God said unto Moses, I AM THAT I AM: and he said, Thus shalt
   thou say unto the children of Israel, I AM hath sent me unto you.

   14. Tunc respondit Deus Mosi, Sum qui sum. Et ait, Sic dices ad filios
   Israel, Sum misit me ad vos.

   10. Come now 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 encouragement to duty, when God renders
   those, who would be otherwise slow through doubt, sure of good success;
   for although we must obey God's plain commands without delay or
   hesitation, still he is willing to provide against our sluggishness by
   promising that our endeavors 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 particle, because the command and vocation
   undoubtedly depend upon the promise.

   11. Who am I? He cannot yet be accused of disobedience, because,
   conscious of his own weakness, he answers that he is not sufficient for
   it, and therefore refuses the commission. His comparison of himself
   with Pharaoh was an additional 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 rigor
   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
   sufficiently 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 example 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 [42] 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 remarkable that
   God sets his ready help alone against all to overcome every fear, and
   to take away every scruple; as much as to say, It matters not who 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 honor,
   unless when, contented with his assistance alone, we seek for no ground
   of confidence apart from him; and, although 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." (Psalm 23:4.)

   Again,

   "In God have I put my trust;
   I will not fear what flesh can do unto me." (Psalm 56:4.)

   Again,

   "I will not be afraid of ten thousands of the people."
   (Psalm 3:6.)

   Again,

   "If God be for us, who can be against us?" (Romans 8:31.)

   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,
   exalting ourselves in that, advance boldly against all the world; and
   this is the ground of firm and unwearied obedience, 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 Horeb 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 others wisely 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, promises that he shall be
   king of the people; and pronounces that this shall be the sign that the
   anointing is from God. (1 Samuel 16:13.) David had long to battle with
   misfortunes before he could enjoy this token, yet will it not be
   thought superfluous, since in its season it confirmed the favor of God.
   Isaiah, prophesying of the raising of the siege of the city, adds a
   sign,

   "Ye shall eat this year such as groweth of itself; and the second year
   that which springeth of the same; and in the third year sow ye and
   reap, and plant vineyards, and eat the fruit thereof."
   (Isaiah 37:30.)

   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 1:33.)

   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
   remarkable proof, when, in the very place on which he then stood, the
   people, brought forth by his instrumentality, offered a solemn
   sacrifice. In the meantime God kept his servant in suspense, as though
   he had said, Let me perform what I have decreed; in due time you will
   know that your 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 we believe that
   Moses spoke his own sentiments here, he would say, that he could not be
   the messenger of an unknown God; which seems highly improbable. For who
   can think that the faith of the holy Prophet was so obliterated, that
   he was forgetful of the true God, whom he had devoutly served? Whereas,
   in the name of his elder son, he had borne witness to his solemn
   recollection of Him, when he voluntarily professed himself a stranger
   in the land of Midian. 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 himself, 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 although the brightness of the true and ancient religion
   was not entirely gone, still it only shone in small sparks. But whilst
   Moses tacitly confesses his ignorance, because he was not sufficiently
   familiar with the doctrine handed down from the holy patriarchs, yet
   because he was about to present himself to the people as a stranger, he
   infers that 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. I 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 honored 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 affirms that God is peculiarly to on (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 rightly to apprehend the one God, we
   must first know, that all things in heaven and earth derive [43] 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 his 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 consider in the sixth chapter the
   name of Jehovah, of which this is the root.
     __________________________________________________________________

   [42] "Courageux comme lions;" as bold as lions. -- Fr.

   [43] Precario. -- Lat. De grace. -- Fr.
     __________________________________________________________________

   Exodus 3:15-17

   15. And God said moreover unto Moses, Thus shalt thou say unto the
   children of Israel, The Lord God of your fathers, the God of Abraham,
   the God of Isaac, and the God of Jacob, hath sent me unto you: this is
   my name for ever, and this is my memorial unto all generations.

   15. Et dixit rursum Deus ad Mosen, Sic dices filiis Israel, Jehova Deus
   patrum vestrorum, Deus Abrahae, Deus Isaac, et Deus Jacob, misit me ad
   vos. Hoc est nomen meum in perpetuum, et memoriale meum in seculum et
   seculum.

   16. Vade et congrega seniores Israel, et dices illis, Jehova Deus
   patrum vestrorum apparuit mihi, Deus Abrahae, Isaac, et Jacob, dicendo,
   Recordando recordatus sum vestri, et quid vobis factum fuerit in
   Aegypto.

   16. Go, and gather the elders of Israel together, and say unto them,
   The Lord God of your fathers, the God of Abraham, of Isaac, and of
   Jacob, appeared unto me, saying, I have surely visited you, and seen
   that which is done to you in Egypt:

   17. Propterea dixi, Educam vos ex afflictione Aegypti ad terrain
   Chananaei, et Hitthaei, et Amorrhaei, et Pheresaei, et Hivaei, et
   Jebusaei, ad terram fluentem lacte et melle.

   17. And I have said, I will bring you up out of the affliction of Egypt
   unto the land of the Canaanites, and the Hittites, and the Amorites,
   and the Perizzites, and the Hivites, and the Jebusites, unto a land
   flowing with milk and honey.

   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 the order of
   their ranks, so does he command them to look back upon the special
   grace of their adoption, and to know 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 always wavering with respect to them. God demands another
   kind of religion 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, when they had
   received no assistance, 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 towards his chosen people, because he had passed over all
   the nations of the earth, and had attached himself to them alone. But
   we must remember, that although it was honorable to Abraham and the
   patriarchs for God to take his name from them, yet that the main object
   of this was to confirm the truth of his promise. There may be an
   apparent incongruity in saying, "this is my memorial unto all
   generations," because a much more excellent memorial succeeded in the
   person of our Lord Jesus Christ; but my reply is, that since, in the
   coming of Christ, the truth of the covenant made with Abraham was shewn
   forth, and was thus demonstrated to be firm and infallible, its memory
   was rather renewed than destroyed; and that thus it still survives 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 faithful and true.

   16. Go and gather. Because it was not easy either to gather the whole
   people into one place, or for his commission to be heard by so great a
   multitude, Moses is commanded to begin with the elders, and to speak to
   them concerning 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 departure; 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 without 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 forget 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 seems to turn away his face
   from us, by delaying to help us, to wait patiently until he looks upon
   us in due season; since his forgetfulness 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 which 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 which can prevent 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.
     __________________________________________________________________

   Exodus 3:18-22

   18. And they shall hearken to thy voice: and thou shalt come, thou and
   the elders of Israel, unto the king of Egypt, and ye shall say unto
   him, The Lord God of the Hebrews hath met with us: and now let us go,
   we beseech thee, three days' journey into the wilderness, that we may
   sacrifice to the Lord our God.

   18. Et postquam audierint vocem tuam, ingredieris et seniores Israel ad
   regem Aegypti, dicetisque ei, Iehova Deus Hebraeorum occurrit nobis:
   nunc igitur eamus per iter trium dierum in desertum et sacrificemus
   Iehovae Deo nostro.

   19. And I am sure that the king of Egypt will not let you go, no, not
   by a mighty hand.

   19. Ego autem novi quod non permittet vobis rex Aegypti ut eatis, nisi
   in manu forfi.

   20. And I will stretch out my hand, and smite Egypt with all my wonders
   which I will do in the midst thereof: and after that he will let you
   go.

   20. Ideo mittam manum meam, et percutiam Aegyptum cunctis miraculis
   meis quae facturus sum in medio ejus: atque ita postea dimittet vos.

   21. And I will give this people favor in the sight of the Egyptians:
   and it shall come to pass, that, when ye go, ye shall not go empty:

   21. Et dabo gratiam populo huic in oculis Aegyptiorum: et accidet ut
   abeundo non abeatis vacui.

   22. But every woman shall borrow of her neighbor, and of her that
   sojourneth in her house, jewels of silver, and jewels of gold, and
   raiment: and ye shall put them upon your sons, and upon your daughters;
   and ye shall spoil the Egyptians.

   22. Et postulabit mulier a vicina sua, et ab hospita domus suae, vasa
   argentea et vasa aurea, et vestes: quae imponetis filiis vestris et
   filiabus vestris: et spoliabitis Aegyptum.

   18. And they shall hearken to thy voice. [44] The literal translation
   is, "They shall hearken to thy voice," which many take to be a promise
   from God that they should 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 message 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
   sacrifice; but lest they might be thought 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 meeting 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, 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 rightful 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 differently, that the sacrifice was a mere
   false pretense; 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. Whatever, 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 perhaps 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 excuse 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 pretense, the reply is easy, -- that he was bound by no
   necessity to lay open his whole counsel to the tyrant. They mistake who
   suppose that there is a kind of falsehood implied 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 He was
   about ultimately to effect; 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 himself the
   God of the Hebrews, that Pharaoh may know him to be the peculiar God of
   that nation, and that their form of worship was different from the
   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, suffering 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 expedition 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 stubbornness had been
   discovered unexpectedly. Therefore God foretells that their words would
   avail nothing; but at the 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 labor, 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 literally
   from the Hebrew, "no, not by a mighty hand;" as though God said that
   the pride of the king would be unconquerable, 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 W+L+#, [45] velo, for "except."
   Therefore God commands his people to be firm and confident, although
   Pharaoh may not immediately obey; because he would evidence his power
   [46] in a remarkable 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.

   21. And I will give this people favor. By this extreme exercise of His
   bounty He encourages the Israelites to contend and strive more
   heartily; since otherwise it would be hard for them to struggle with
   the great cruelty of the king. Therefore He promises them not only
   liberty, but also abundance of rich and precious things. But, inasmuch
   as this was hard to believe, that the Egyptians their bitterest enemies
   would become so kind and liberal as to exert such beneficence towards
   them, God reminds them that it is in His power to turn the hearts of
   men whithersoever He will. He proclaims, then, that He will cause these
   wolves of Egypt to become like lambs, and that they who used to bite
   and devour should now supply them with the very wool from their backs.
   This passage contains rich and extensive doctrine; that whenever men
   cruelly rage against us, it does not happen contrary to the design of
   God, because He can in a moment quiet them; and that He grants this
   license to their cruelty, because it is expedient thus to humble and
   chasten us. Again, we gather from hence, that we have no enemies so
   fierce and barbarous, as that it is not easy for Him readily to tame
   them. If we were surely persuaded of this, that men's hearts are
   controlled, and guided by the secret inspiration of God, we should not
   so greatly dread their hatred, and threatenings, and terrors, nor
   should we be so easily turned from the path of duty through fear of
   them. This alarm is the just reward of our unbelief, when we repose not
   on God's providence; and although we ought to take pains to conciliate
   the kindness of all by courtesy, yet should we remember that our
   efforts will not gain their favor, unless God should so incline their
   hearts.

   22. But every woman shall borrow. [47] Those who consider these means
   of enriching the people to be but little in accordance with the justice
   of God, themselves reflect but little how widely that justice of which
   they speak extends. I acknowledge that it is His attribute to defend
   every one's rights, to prohibit theft, to condemn deceit and rapine;
   but let us see what every one's property is. Who will boast that he has
   anything, except what is given him by God? And all is given on this
   condition, that each one should possess according to His will whatever
   God pleases, who is free to take away at any moment whatsoever He has
   given. The Hebrews spoiled the Egyptians; and should the latter
   complain that an injury is done them, they would argue against God that
   He had transferred His own free gifts from them to others. Would this
   complaint be listened to, that God, in whose hands are the ends of the
   earth, who by His power appoints the bounds of nations, and reduces
   their kings to poverty, had deprived certain persons of their furniture
   and jewels? Another defense is set up by some, that the Hebrews took
   nothing which was not their own, but only the wages which were due to
   them; because they were iniquitously driven to servile labors, and had
   subsisted meanly upon what belonged to themselves. And certainly it
   would have been just that their labor should have been recompensed in
   some way. But there is no need of weighing the judgment of God by
   ordinary rules, since we have already seen that all the possessions of
   the world are His, to distribute them according to His pleasure.
   Nevertheless I do not thus suppose Him to be without law; for although
   His power is above all laws, still, because His will is the most
   certain rule of perfect equity, whatever He does must be perfectly
   right; and therefore He is free from laws, because He is a law to
   Himself, and to all. Neither would I simply say with Augustin, [48]
   that this was a command of God which should not be canvassed but
   obeyed, because He knows that He commands justly, and that his servants
   must obediently perform whatever He commands. This indeed is truly
   said, and yet we must hold fast that higher principle, that, since
   whatever people call their own they possess only by God's bounty, there
   is no juster title to possession than His gift. We will not therefore
   say that the Hebrew women purloined that which God ordered them to
   take, and which He chose to bestow upon them; neither will God be
   accounted unjust in bestowing nothing but what was His own. [49] The
   word which I have translated "hospitem," or "hostess," some understand
   as a "fellow-sojourner;" and this is not very important, because we
   gather from the other word, that the Egyptians were mixed among the
   Hebrews. In the end of the verse, because the original expresses, "ye
   shall put them upon your sons, and upon your daughters," almost all
   interpreters expound it to mean that they should ornament them; but it
   seems to me that it only refers to the abundance of the spoil; as much
   as to say, you shall not only obtain as much as you can carry
   yourselves, but shall also load your sons and daughters.
     __________________________________________________________________

   [44] Lat., "Et postquam audierint vocem;" after they shall have
   hearkened to thy voice.

   [45] W+L+# is here rendered unless by the LXX., Vulgate, Pagninus,
   Luther, Vatablus, and Diodati; and by the equivalent, but in the margin
   of A V S.M. has neque; but adds, "alii exponunt W+L+# pro nisi." -- W

   [46] Il a delibere de faire un chef-d'oeuvre. -- Fr.

   [47] Lat., "et postulabit mulier;" and every woman shall ask. It will
   be observed that C. has avoided the error of employing the word borrow
   here. The verb Sh#L+, shal, means simply to ask or request, and cannot
   properly be rendered borrow, unless the context makes it incontestable
   that an engagement to return the thing asked for is implied. C. has
   followed S M. in employing the word postulabit; and apologizes for
   using hospes in the next clause, where S M. had used cohabitatrix -- W

   [48] Contra Faustum, lib. 22. cap. 71.

   [49] Prof. Hengstenberg quotes this passage from C., and calls it "the
   traditional vindication," -- "which leaves quite untouched the point in
   which the difficulty peculiarly lies." He also notices the solution of
   Michaelis, viz., that the Israelites borrowed with the intention of
   returning the goods; as well as other no less unsatisfactory
   explanations. His own is, that the idea of a gift, and not a loan, is
   the only one which either the circumstances of the case or the language
   itself admits. "They, (the Israelites,)" he says, "asked," and this
   reference leads to a contest of asking and giving, in which the latter
   gains the upper hand. It is immediately connected with "the Lord gave
   the people favor in the sight of the Egyptians," and is marked as a
   consequence of it. The liberal giving of the Egyptians proceeded from
   the love and good-will which the Lord awakened in their hearts towards
   Israel. He traces the misapprehension to "an error in the very faulty
   Alexandrian version, which substitutes lending for giving. Jerome, who
   commonly follows it, was led by it to a similar mistake, and, through
   him, Luther, who alludes mostly to his translation -- the Vulgate." --
   Hengstenberg, vol. 2, pp. 417-432.
     __________________________________________________________________
     __________________________________________________________________

   EXODUS 4
     __________________________________________________________________

   Exodus 4:1-9

   1. And Moses answered and said, But, behold, they will not believe me,
   nor hearken unto my voice: for they will say, The Lord hath not
   appeared unto thee.

   1. Tunc respondit Moses, et dixit, Sed ecce non credent mihi, neque
   obedient voci meae quia dicent, Non apparuit tibi Jehova.

   2. And the Lord said unto him, What is that in thine hand? and he said,
   A rod.

   2. Et dixit ad eum Jehova, Quid est hoc in manu tua? Et dixit, Baculus.

   3. And he said, Cast it on the ground. And he cast it on the ground,
   and it became a serpent; and Moses fled from before it.

   3. Tunc dixit, Projice eum in terram. Et projecit in terram, et factus
   est serpens, et fugit Moses a conspectu ejus.

   4. And the Lord said unto Moses, Put forth thine hand, and take it by
   the tail. And he put forth his hand, and caught it, and it became a rod
   in his hand:

   4. Et dixit Jehova ad Mosen, Extende manum tuam, et apprehende caudam
   ejus. Et extendit manum suam, et apprehendit eum: et factus est baculus
   in manu ejus;

   5. That they may believe that the Lord God of their fathers, the God of
   Abraham, the God of Isaac, and the God of Jacob, hath appeared unto
   thee.

   5. Ut credant quod apparuerit tibi Jehova Deus patrum ipsorum, Deus
   Abraham, Deus Isaac, et Deus Jacob.

   6. And the Lord said furthermore unto him, Put now thine hand into thy
   bosom. And he put his hand into his bosom: and when he took it out,
   behold, his hand was leprous as snow.

   6. Et dixit Jehova illi rursum, Induc nunc manum tuam in sinum tuum. Et
   induxit manum suam in sinum suum, et ecce manus ejus leprosa quasi nix.

   7. And he said, Put thine hand into thy bosom again. And he put his
   hand into his bosom again; and plucked it out of his bosom, and,
   behold, it was turned again as his other flesh.

   7. Et air, Reduc manum tuam ad sinum tuum. Et reduxit manum suam ad
   sinum suum: et postquam extraxit e sinu suo, ecce, reversa est sicut
   caro ejus.

   8. And it shall come to pass, if they will not believe thee, neither
   hearken to the voice of the first sign, that they will believe the
   voice of the latter sign.

   8. Et erit, si non crediderint tibi, neque obedierint voci signi
   prioris, credent voci signi posterioris.

   9. And it shall come to pass, if they will not believe also these two
   signs, neither hearken unto thy voice, that thou shalt take of the
   water of the river, and pour it upon the dry land: and the water, which
   thou takest out of the river, shall become blood upon the dry land

   9. Erit autem, si non crediderint etiam duobus signis istis, neque
   obedierint voci tuae, tunc accipies ex aquis fluvii, et effundes in
   aridam: et erunt aquae quas sumpseris e fluvio, erunt inquam sanguis in
   arida.

   1. And Moses answered. Moses relates in this chapter how hesitatingly
   he obeyed God, not from stubbornness, but from timidity, for he does
   not shake off the yoke, as unruly beasts do, but shrinks away from it,
   that it may not be placed upon him. [50] And hence we may better
   perceive under what infirmity he labored, so that his faith was almost
   stifled. On the one side, he was willing and ready to obey; but when
   the arduous difficulties of his task presented themselves, he could not
   escape from this conflict until he had exhausted all efforts to escape.
   Nor indeed can we greatly wonder that he resisted for a time, since he
   could see scarcely any advantage in his undertaking. I admit that he
   ought to have proceeded according to God's command, even with his eyes
   shut, since on His will alone all believers are bound to depend; he
   ought not to have judged of a thing (in itself) incredible, from his
   own reasoning, but from the voice of God. Nor, in point of fact, did he
   either refuse to credit God's words, or wish to reject the burden
   imposed upon him; but when, on the other hand, he beheld dangers from
   which he could not disentangle himself, his mind was thus a prey to
   distracting feelings. Neither is there any believer who is not often
   drawn into such harassing discussions, whenever his mind is darkened by
   the perception of obstacles. There was, therefore, in the mind of
   Moses, willingness and zeal, though alacrity and firmness were wanting;
   because through his weakness he was compelled to hold back by the
   hinderances which presented themselves. We must carefully distinguish
   between the timidity which delays our progress and the bold refusal
   which is allied to contempt. Many, in flying from trouble, are so
   withheld from duty, that they grow hardened in their inactivity; while
   those who desire to act rightly, although through anxiety and fear they
   apparently recoil, still aspire to ulterior progress, and, in a word,
   do not so far alternate as to withdraw themselves altogether from the
   command of God. Moses seems, indeed, to murmur, and to enter into
   altercation with God; but whether this were audacity or simplicity,
   there was more of modesty in it, than as if he had hidden himself in
   silence, as we have said that many do, who by their silence only
   strengthen themselves in the liberty to disobey. This was clearly his
   object, that he might afterwards be more fitted to proceed. The holy
   man was very anxious, because he knew from experience that his
   countrymen were depraved, and almost intractable; disburdening himself,
   then, of this anxiety into the bosom of God, he desires to be confirmed
   by a fresh promise, so that he may be freed from this impediment, and
   proceed with alacrity.

   2. What is that in thine hand? In accordance with the idiom of the
   Hebrew language, Moses now explains more fully, and more distinctly
   pursues, what he had before only generally alluded to respecting the
   signs. In the three signs which he refers to we must consider their
   respective meanings The pastoral crook, which he carried in his hand,
   is flung on the ground, and becomes a serpent; again it is taken back
   into his hand, and recovers its original nature. I doubt not but that
   God wished to shew him, that although his condition was abject and
   despicable, still he would be formidable to the king of Egypt. For his
   rod was the symbol of a shepherd; and what would be more contemptible
   than for a keeper of sheep to come up from the desert, and to oppose to
   the scepter of a most powerful king that crook, by which he could
   scarcely protect himself and his flock from wild beasts? But God
   assures him, that although deprived of earthly splendor, wealth, or
   power, he would still be terrible to Pharaoh; as much as to say, that
   he need not fear lest Pharaoh should despise him, or take no account of
   him as a mere rustic, because his rod, turned into a serpent, would
   inspire more terror than a thousand swords. As to what Moses says, that
   he himself fled from it in alarm, unquestionably God intended to
   affright his servant, that he might the better estimate from his own
   feelings what would be the power of God to terrify that proud king.
   This, then, was the object of the miracle, that there was no occasion
   for mighty armies, since Pharaoh would tremble at the sight of the
   simple rod; and that the rod need not be wielded and violently
   agitated, because it would inspire sufficient terror by its own
   movement and agitation. The one part of the miracle, where the rod
   returned to its former shape, was intended to shew Moses, that what was
   to be hostile and injurious to his enemy, would be an assistance and
   safeguard to himself. Therefore, the same rod which encouraged and
   emboldened Moses, depressed and overwhelmed his foe. But that he dares,
   in immediate obedience to the voice of God, to lay hold of the serpent,
   is a proof of his remarkable faith; and this appears more manifestly
   from his sudden change, that he fears not to provoke a poisonous and
   noxious animal, by taking hold of its tail, when he had so lately fled
   from its very sight in consternation. His timid mind, then, was capable
   of great courage, and his timidity and piety brought forth their fruit
   alternately. And this is especially worthy of remark, that Moses was
   strengthened by the presence of God; but that he was weakened when he
   turned his eyes to the untameable minds of his own race, and to the
   proud tyranny of Egypt. The question now arises, whether the change of
   the rod into a serpent was real, and actual, or whether the outward
   form only was changed? Although I should be unwilling to contend
   pertinaciously for a thing of little consequence, I embrace that
   opinion which is more probable, that not merely an image or vision
   appeared, but that God, who created all things out of nothing, gave a
   new nature to the rod, and again made a rod out of the serpent, which
   was in no degree more difficult than to change Lot's wife into a pillar
   of salt. (Genesis 19:26.) Since this was easy to God's power, it does
   not appear likely to me that He had recourse to the illusion of
   visions. As to the imitation of the magicians, we will speak of their
   sorceries in their proper place.

   5. That they may believe. This spectacle, then, was not shewn to Moses
   once only, but the power was imparted to him also of frequently
   repeating the miracle; both to acquire credit from the Israelites, and
   to repress the audacity of Pharaoh. For although the sentence is
   incomplete, there is no ambiguity in the sense, viz., that Moses is
   armed with power from heaven to make his vocation sure, and that none
   may doubt him to be a Prophet divinely commissioned. It would be
   tedious here to dilate expressly on the use of miracles, suffice it
   briefly to lay down, that they sometimes serve as preparatives to
   faith, sometimes for its confirmation. We see an example of both in the
   metamorphosis of the rod, by which Moses was the more animated and
   encouraged to gather strength, although he already believed God's
   promise; but the Israelites, who were both incredulous and unteachable,
   were prepared and compelled to believe. Besides, the miracle opened a
   door of faith with the Israelites, that, being persuaded of his
   prophetical office, they might submit to be taught; whilst he was
   himself led on to greater assurance and perseverance. For although the
   Almighty begins further back, and refers to the adoption of the
   patriarchs, and this was calculated to lay the foundation of their hope
   of redemption, it still does not follow that they were prepared to
   receive Moses, until the authority of his ministry had been
   established. Wherefore, I have said, that their faith was commenced by
   the miracle.

   6. Put now thy hand into thy bosom. By this sign Moses was instructed
   that what is in the greatest vigour withers away at once, at the
   command of God; and that what is dry is thus restored to its original
   vigour; in a word, the statement of Paul was confirmed by it, that God
   "calleth those things which be not, as though they were." (Romans
   4:17.) It was, so to say, a kind of leprosy, when Moses was banished
   from the court into the land of Midian, where he led his flock through
   wild and rough places, among thorns and brambles. After he had passed
   forty years like one half-dead, having no dignity or name, he regained,
   as by a restoration, (postliminio) what he had lost. Therefore God now
   promises him that he would soon restore what He had taken away. This is
   the simple connection of the sign with its effect, with which sober
   readers will be content, without giving heed to the subtleties of
   others. For this was particularly needful to be understood, that all
   men stand or fall according to God's will; that when they seem most
   strong, their strength suddenly fails, and they waste away; and, again,
   as soon as God pleases, they return from their deformed and failing
   state to rigor and beauty. In this way the holy man learnt that, as he
   had lain in obscurity for a time, because he had been withdrawn, by
   God's hand, from the society of men, and had been cast into solitude,
   so he need not despair of becoming a different man by the same hand.
   This condition, too, in some measure, pertained to the whole body of
   the people; but because it better suits the person of Moses, it is
   preferable to retain this exposition; lest, only considering his
   present position, as a mean and humble shepherd, he should distrust his
   capacity for undertaking his office, and that he should expect dignity
   and boldness to be given him by God. Moreover, God did not mean to
   instruct Moses individually only, (as we have said,) but to raise him
   above the contempt of the people, that the exile by which his dignity
   had been marred, should not detract from his influence and authority;
   but, because the calling of God shone forth in him like a resurrection,
   that he should, at the same time, be invested with weight and
   reputation.

   8. And it shall come to pass, if they will not believe thee. In these
   words God took away from Moses every handle for doubt; as much as to
   say, that he was sufficiently provided and strengthened to overcome the
   stubbornness of the people; and yet, heaping up the measure to
   overflowing, he afterwards added a third sign, from whence Moses might
   attain full confidence, and that no further hinderance should oppose
   his pious desires. This, too, is a remarkable evidence of the kindness
   of God, that he deigned so liberally to add sign to sign, and to
   contend with the evil heart of the people, until with a strong hand he
   drew them out of their torpor of incredulity. Surely, if they neglected
   the first miracle, they were unworthy to have another proof of his
   power set before them by God. It was, then, a wonderful exercise of
   longsuffering still to persevere in arresting their dullness. With
   equal clemency does He now overlook our sluggishness of heart; because,
   when with far less reverence than we ought we receive the testimonies
   whereby He manifests His grace, He avenges not our foul ingratitude,
   but rather adds new remedies for the cure of our unbelief. As by the
   two former miracles God shewed the power which he willed to exercise by
   the hand of Moses, so in this third He taught them what would be His
   dealings with the Egyptians. And then, both from within and from
   without, Moses was confirmed before all the people. The conclusion is,
   then, that when God should lift up His hand against the Egyptians, so
   far would they be from having strength to resist, that the very
   strongholds in which they proudly trusted should be felt to be adverse
   and injurious to them. We know how many and various were the advantages
   they derived from the Nile. Their land, on one side, was rendered, by
   its opposing barrier, safe and invincible; its many ports enriched
   their nation by their convenience for the importation and exportation
   of merchandise; the fertility of their fields arose from its
   inundations; in a word, Egypt attributed the chief part of its
   prosperity to the Nile. But now God gives warning not only that it
   should not profit the Egyptians, but that it was in His power to turn
   all its advantages into injuries; nay, that the very stream which used
   to fertilize their land by its irrigation, should cover and defile it
   with blood. With respect to the words, the "voice of the sign" is
   figuratively applied to mean a demonstration of the power of God, by
   which the Israelites might be taught that Moses was sent them by God as
   their deliverer. For although the rod turned into a serpent could not
   speak, yet very loudly, indeed, did it announce, that what the
   Israelites deemed altogether impossible, would not be difficult to God.
   Others thus resolve the particle #T+, [51] "If they will not believe
   your voice, because of the sign;" but the former interpretation is more
   correct. The meaning of the expression, however, is added soon
   afterwards, in this distinction -- "If they will not believe also these
   two signs, neither hearken unto thy voice;" as though God had said,
   that His power cried out, or thundered in His miracles, to obtain a
   hearing for the teaching of His servant.
     __________________________________________________________________

   [50] "Pensant qu'il ne luy peut estre approprie;" thinking that it
   cannot be fitted to him. -- Fr.

   [51] #T+ the noun substantive translated a sign, and #T+ the particle
   indicating an accusative case, are the same word in Hebrew, if points
   are not used. Hence Calvin has called the #T+ here a particle, though
   avowedly commenting upon its purport as a noun. -- W
     __________________________________________________________________

   Exodus 4:10-17

   10. And Moses said unto the Lord, O my Lord, I am not eloquent, neither
   heretofore, nor since thou hast spoken unto thy servant; but I am slow
   of speech, and of a slow tongue.

   10. Tunc dixit Moses ad Jehovam, Obsecro Domine, ego non sum vir
   disertus, neque a die hesterno, neque nudius tertius, neque ex quo
   locutus es servo tuo: quoniam ore lento, et lingua lenta ego sum.

   11. And the Lord said unto him, Who hath made man's mouth? Or who
   maketh the dumb, or deaf, or the seeing, or the blind? have not I the
   Lord?

   11. Respondit autem illi Jehova, Quis posuit os in homine? aut quis
   statuit mutum, vel surdum, aut videntem, vel caecum? annon ego Jehova?

   12. Now therefore go, and I will be with thy mouth, and teach thee what
   thou shalt say.

   12. Nunc igitur proficiscere, et ego adero ori tuo, et te docebo quae
   loquaris.

   13. And he said, O my Lord, send, I pray thee, by the hand of him whom
   thou wilt send.

   13. Et dixit, obsecro Domine, mitte per manum per quam mittes.

   14. And the anger of the Lord was kindled against Moses, and he said,
   Is not Aaron the Levite thy brother? I know that he can speak well. And
   also, behold, he cometh forth to meet thee: and when he seeth thee, he
   will be glad in his heart.

   14. Et iratus est furor Jehovae contra Mosen, et dixit, Annon Aharon
   fratrem tuum Levitam novi, quod loquendo loquuturus sit ipse? Atque
   etiam ecce egredietur in occursum tuum, et te aspiciens laetabitur in
   corde suo.

   15. And thou shalt speak unto him, and put words in his mouth: and I
   will be with thy mouth, and with his mouth, and will teach you what ye
   shall do.

   15. Loqueris igitur ad cum, et pones verba in os ejus, et ego ero cum
   ore tuo, et cum ore ejus, et ostendam vobis quae sitis facturi.

   16. And he shall be thy spokesman unto the people: and he shall be,
   even he shall be to thee instead of a mouth, and thou shalt be to him
   instead of God.

   16. Et loquetur ipse pro te ad populum, eritque tibi pro ore, et tu
   eris illi pro Deo.

   17. And thou shalt take this rod in thine hand, wherewith thou shalt do
   signs.

   17. Et baculum hunc accipies in manu tua, ut facias per eum (vel,cum
   eo) signa.

   10. O my Lord. Moses catches at every word of escape, so as to force
   himself from the task imposed on him, not that he desires to refuse the
   command, but because he trembles at its importance. It is this distrust
   of his own powers which makes him so hesitating and timid. The remedy
   was obvious, that he should assure himself, since he well knew that he
   was undertaking nothing rashly, that God, whose command he obeyed,
   would supply him with ample strength. In this, then, lay the fault,
   that he did not cast all his cares on God, and, setting aside his own
   weakness, hope against hope, like Abraham, who

   "considered not his own body now dead; neither yet the deadness of
   Sarah's womb; being fully persuaded that what God had promised, he was
   able also to perform." (Romans 4:18, 19, 21.)

   It was an act of modesty in him to reflect on the defect which he
   mentioned, if he had but asked for succor from God; but when he
   proceeds further, and requests to be altogether discharged, he does an
   injustice to God, as if He would lay a greater burden on His servants
   than they could bear, or would give any inconsiderate command. This
   over-anxious caution is, therefore, deservedly condemned, although it
   may have some admixture of virtue; because whatever difficulty we
   encounter, this ought to be a sufficient encouragement to us, that as
   often as God chooses men as His ministers, although they are in
   themselves good for nothing, He forms and prepares them for their work.
   It is, indeed, lawful to fear in perplexities, provided that our
   anxiety overcomes not the desire to obey; but whatever God enjoins it
   is never right to refuse on any pretext. Moreover, we see that the
   instruments which seem but little suitable are especially employed by
   Him, in order that His power may more fully appear. He might, if He had
   chosen to use Moses as His ambassador, have made him eloquent from the
   womb; or, at least, when He sends him to his work, have corrected his
   stammering tongue. It seems a mockery, then, to give a commission of
   speaking to a stammerer; but in this way, (as I have said,) He causes
   His glory to shine forth more brightly, proving that He can do all
   things without extrinsic aid. Interpreters vary as to the meaning of
   the words. Some think that the clause "since thou hast spoken to thy
   servant" is added in amplification, as if the tongue of Moses began to
   be more slow than ever since the vision had appeared; but since the
   particle G+M%, [52] gam, is thrice repeated, I interpret it simply,
   that Moses had never been eloquent from his infancy, and that he was
   not now endued with any new eloquence.

   11. Who hath made man's mouth? Here the cause is expressed, why the
   hesitation of Moses was worthy of reprehension; viz., because arrested
   by his own infirmity, he did not look up to God, who, being above the
   want of any human aid, easily accomplishes whatsoever He has decreed,
   and subduing all the obstacles which terrify men, obtains in any
   direction assistance according to his will. Moses objects his
   stammering as a cause for holding back; God replies, that it is He
   alone who governs the tongue which He has created; therefore, that if
   some be tongueless or dumb, and some quick and eloquent of speech, the
   difference is all of His good pleasure. Whence it follows that all
   nature (as it is called) is subject to his government, so that He
   easily finds means of the things that are not; and, on the other hand,
   remove far out of the way whatever impediments interpose, and even
   forces them into obedience. But He not only asserts his right and power
   of government in the general course of nature, but teaches that it is
   of His special grace alone that some exceed others in eloquence; and
   not only so, but that it is in His hand to make wonderful changes, so
   as to strike the most eloquent dumb, and to fit the tongue of the dumb
   for speaking. And this experience also shews, that sometimes 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 author of nature to remedy this disadvantage.
   But while it is good to magnify the immense power of God, in removing
   all the hinderances which oppose us, so must we beware of resting upon
   it indiscriminately, as though it were subject to our fancies. For we
   see men, whilst 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, unless 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 earnestly to his work.

   13. Send, I pray thee, by the hand. Those who interpret this passage as
   alluding to Christ, [53] as though Moses said, that His power was
   needed to accomplish so mighty a task, introduce a forced and
   far-fetched sense, which is contradicted by the context, for God would
   not have been so aroused to anger by such a prayer. I see not why
   others should suppose it to be spoken of Aaron; [54] for there is no
   weight in their conjecture, that Moses preferred his brother to
   himself. The third sense is more probable, viz., that God should
   stretch forth his hand to direct whomsoever he destined for the work.
   In that case, the relative must be in the masculine gender; but in
   order to avoid all ambiguity, I prefer the feminine, as I have
   translated it. (Mitte per manum per quam.) For there is no doubt but
   that Moses desires the task, too weighty and difficult for himself, to
   be transferred to some one else; just as if he had said -- Since there
   are multitudes at hand whom thou mayest employ, choose whomsoever thou
   wilt of them, provided only it be some other, and that I be excused.
   There is an implied antithesis between Moses and others, in which he
   hints at his own natural disqualification, and says that others are
   endued with dexterity, industry, and activity; and thence he argues
   that it will be absurd that God should reject the hands which are
   adapted and ready for the work.

   14. And the anger of the Lord was kindled. This passage confirms, by
   opposition, that expression, that there is no better sacrifice than to
   obey the voice of the Lord, (1 Samuel 15:22,) since God is so
   grievously offended with the hesitation of Moses, in spite of his
   specious excuses. But nothing is more pleasing to God than to maintain
   the authority of his word, and that men should suffer themselves to be
   guided by this rein. God had pardoned His servant's slowness and
   unwillingness to the work; but beholding that he obstinately refused,
   He spares him no longer. Hence we are warned cautiously to beware, lest
   if God bear with us for a time, we give way to self-indulgence, as if
   we were permitted to abuse His patience with impunity. Still it is a
   mark of His fatherly kindness, that in His anger He contents Himself
   with reproof. As to His saying that he knew that Aaron would be his
   brother's interpreter, it is questionable whether He had intended from
   the beginning to employ him in this way, or whether He conceded thus
   much at length to the diffidence of Moses.

   It is indeed true, that God does nothing which He has not decreed by
   His secret providence before the creation of the world; yet sometimes
   second causes intervene why this or that should be done. Either view is
   probable, -- either that God affirms Aaron to be already chosen by Him
   to be an assistant to Moses, or that He says He will grant this
   concession to the infirmity of Moses. The latter pleases me best, that
   Aaron should be added in anger as his brother's companion, and that
   part of the honor should be transferred to him; when Moses, by his own
   repugnance, had deprived himself of some of his dignity. But why is he
   called "the Levite," as if he were an unknown person? Some reply, that
   there were many among the Israelites of that name; but this simple
   solution satisfies me, that it was not any indifferent individual of
   the children of Israel who was promised to Moses as his companion, but
   his own brother; one who, by his close relationship, might exercise
   greater familiarity with him. Unless, perhaps, God looked forward to
   the future calling of the tribe of Levi; for he tells us, by the mouth
   of Malachi, that His covenant was with Levi, that his descendants
   should be the keepers of the law and of the truth, and the messengers
   of the Lord of hosts. (Malachi 2:4-8.) Thus the sense would be very
   satisfactory, that God would restrain His wrath, and although aroused
   to anger by the refusal of Moses, he would still take an ambassador out
   of that tribe which he destined to the priesthood. Moreover, no slight
   confirmation is added, in that Aaron would come forth to meet his
   brother in the Desert, and would receive him with great joy. It was as
   much as to shew that whilst God was pressing forward His servant from
   the land of Midian with the one hand, He would stretch forth the other
   to draw him into Egypt. Though the vision ought to have quickened him
   to perform God's command, yet because it was necessary to stimulate his
   inactivity, Aaron was sent, as if God openly put forth His hand to
   excite him forward. For he had neither come into the Desert for
   pleasure, nor by chance, nor from vain curiosity; but Moses knew
   assuredly that a banner thus was set up for him by God, to shew him the
   certainty of his way. So by the coming of Ananias the vision seen by
   Paul was confirmed, and placed beyond the reach of doubt. (Acts 9:17.)
   This was, indeed, extorted from God by the importunity of Moses.
   According to His infinite goodness He willed to elicit from the sin of
   His servant materials for His grace; just as He is accustomed to bring
   light out of darkness. (2 Corinthians 4:6.) God mentions his brother's
   gladness to Moses, in order to reprove his own indifference; as much as
   to say, Aaron will willingly come forth, and will receive you with joy
   and gladness; whilst you, depressed with sorrow and anxiety, or
   stupified by distrust, can scarcely be induced to stir a foot.

   16. And he shall be thy spokesman. God destroys the pretext for his
   exemption, by assigning to his brother the office of spokesman, and yet
   does He not put the other in his place; nay, so merciful is the
   arrangement, that while He yields to His servant's prayer, He yet
   confers honor upon him in spite of himself. The offices are thus
   divided -- Moses is to have the authority, Aaron is to be the
   interpreter. Thus Moses is set before his brother, from no respect to
   his own dignity; because the grace of God was to shine forth
   conspicuously in the head no less than in the members; as it is
   expressed in these words, that "Aaron should be instead of a mouth, and
   Moses instead of God;" i e., that he was to dictate what Aaron should
   faithfully report, and to prescribe what he should obediently follow.
   By this example did God bear witness that the gifts of the Spirit, as
   well as our vocations, are distributed by Him at His own good pleasure;
   and that none excels either in honor or in gifts, except according to
   the measure of His free bounty. But that the first-born is made subject
   to the younger, and is only appointed to be his spokesman, whereas God
   might have accomplished by his hand and labor, what he rather chose to
   perform by Moses; hence let us learn reverently to regard His
   judgments, because they are incomprehensible to us, and like a deep
   abyss. "To be instead of God" is the same as to lead or to direct, or
   to have the chief command; as the Chaldee Paraphrast [55] renders it,
   to be the chief or master. It is a very weak calumny of the Arians to
   abuse this and similar passages, in order to refute the proofs of
   Christ's divinity, because there is a great difference in speaking of
   one as God simply and absolutely, and with circumstantial additions.
   For we know that the name of God is attributed to every potentate,
   improperly indeed, yet not unreasonably; as when the devil himself is
   called "the god of this world," (2 Corinthians 4:4;) but wherever
   mention is made of the true Deity, Scripture never profanes that sacred
   name.

   17. And thou shalt take this rod. There is no doubt that God chose this
   shepherd's rod to be the instrument of his power, in order the more to
   confound the pride of Pharaoh. For what but shame and reproach could it
   bring to Moses, that he should bear with him the crook with which he
   had heretofore guided his sheep in their folds and hovels? This symbol,
   then, of a rustic and contemptible occupation, was opposed to the
   scepter of Pharaoh, not without humiliation. In this respect,
   therefore, the obedience of Moses is worthy of praise, because he is
   not ashamed of a mean and humble appearance, but willingly carries his
   rod, and thus makes himself as nothing, and glorifies God. So is God
   usually wont to hide his treasures in earthen vessels, and to choose
   "the weak things of the world to confound the things that are mighty."
   But from Moses being commanded to work the miracles with the rod, we
   gather that outward signs are often made use of by God, when He works
   by His own hand; not to derogate at all from his power, or to obscure
   his praise, but to make it manifest that the whole world is subject to
   him, and that he freely applies to whatever use he pleases, things
   which are otherwise of no account.
     __________________________________________________________________

   [52] G+M%, properly also Here rendered since in A V.; the margin of
   which exhibits, otherwise, the Hebrew idiom with exactness. -- W

   [53] Cornelius a Lapide in loc. "Multi patres, ut S. Justinus, Tertll.,
   Cyprian., Euseb., scribentes contra Judaeos, et Rupert. putant Mosen
   hic petiisse adventum Messiae; hujus enim nomen erat missus vel
   mittendus, etc. Hic sensus valde probabilis, et accommodatus est,
   quicquid objiciat Absolen. et audacter nimis tantis patribus obstrepat
   Eugubinus: ita enim olim alii patriarchae in gravibus causis semper ad
   Christum promissum respiciebant, et ad eum suspirabant, ut patet de
   Jacob. Genesis 49:10, 18." The gloss in the Geneva Bible is, "i.e., (by
   the hand or ministerie) of the Messias, or some other that is more
   meete than I."

   [54] "Quia frater Aaron suus erat eo senior, et eloquentior, eum
   desiderabat habere socium sibi a Domino assignandum," -- Nic, de Lyra
   Com. in loco. So also R. Sal. Jarchi.

   [55] In the Targum of Onkelos, who has employed R+B+ for the #L+H+J+M%
   of the Hebrew. -- W
     __________________________________________________________________

   Exodus 4:18-23

   18. And Moses went and returned to Jethro his father-in-law, and said
   unto him, Let me go, I pray thee, and return unto my brethren which are
   in Egypt, and see whether they be yet alive. And Jethro said to Moses,
   Go in peace.

   18. Profectus est ergo Moses, et reversus est ad Jethro socerum suum:
   et dixit ad eum, Vadam nunc, et revertar ad fratres meos qui sunt in
   Aegypto, ut videam an adhuc ipsi vivant. Et dixit Jethro Mosi, Vade in
   pace.

   19. And the Lord said unto Moses in Midian, Go, return into Egypt: for
   all the men are dead which sought thy life.

   19. Dixerat autem Jehova ad Mosen in Midian, Vade, revertere in
   Aegyptum; quia mortui sunt omnes viri quaerebant animam tuam.

   20. And Moses took his wife and his sons, and set them upon an ass, and
   he returned to the land of Egypt. And Moses took the rod of God in his
   hand.

   20. Et accepit Moses uxorem suam, et filios suos, et sustulit eos super
   asinum: et reversus est in terram Aegypti. Et accepit Moses baculum Dei
   in manu sua.

   21. And the Lord said unto Moses, When thou goest to return into Egypt,
   see that thou do all those wonders before Pharaoh which I have put in
   thine hand: but I will harden his heart, that he shall not let the
   people go.

   21. Et ait Jehova ad Mosen, Quum profectus fueris, et reversus in
   Aegyptum, vide ut omnia signa quae posui in manu tua, facias illa coram
   Pharaone. Ego autem constringam cor illius, et non dimittet populum.

   22. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my
   son, even my first-born.

   22. Et dices Pharaoni, Sic dicit Jehova, Filius meus, primogenitus meus
   Israel.

   23. And I say unto thee, Let my son go, that he may serve me: and if
   thou refuse to let him go, behold, I will slay thy son, even thy
   first-born.

   23. Ego autem jussi te dimittere filium meum ut mihi serviret: et
   renuisti dimittere eum. Ideo ecce ego occidam filium tuum, primogenitum
   tuum.

   18. And Moses went. It is surprising that Moses should have suppressed
   the vision whereby the mind of his father-in-law might have been most
   inclined to let him go; for he speaks merely of human feelings, that he
   desired to revisit his brethren and relations. Yet it must have been
   disagreeable to his father-in-law to lose his services, and that
   diligence and industry by which he had largely profited; nor could it
   have been pleasant to send away his daughter and grandchildren to a
   foreign country. Whether he was forbidden to do so by God, or whether
   he was silent from fear and shame, is uncertain; but I incline rather
   to this supposition, that he dared not speak of his vocation, lest its
   incredibility should cause him to be suspected of falsehood and vanity.
   Since, then, it would have been difficult to obtain belief as to his
   vocation, he preferred making a pretext of his natural affection. But
   Jethro being persuaded more by divine inspiration than by that excuse,
   was easily prevailed on; although I make no doubt that for forty years
   Moses had been giving such proofs of his honesty, that he was exempted
   from every evil suspicion. We know how much respect is gained by long
   experience; since, then, Moses had so long manifested his integrity,
   his father-in-law could have no fears of his levity, or fraud, or
   deceit. By this example believers learn ever to seek to obtain a good
   reputation; for there is nothing which so greatly facilitates the
   transaction of all affairs as the constant course of an upright and
   innocent life. For, from whence arises so much difficulty in obtaining
   what each may want from his neighbor? Whence such hinderances, such
   reproaches on one side and the other, but because, while every one
   would be believed, no one labors to obtain credit by his integrity? But
   although Moses had conciliated his father-in-law by his upright and
   holy life, still he was confirmed in his vocation by the readiness with
   which his demand was complied with, for the permission was full of
   courtesy and kindness without any sign of unwillingness or regret.

   19. And the Lord said [56] unto Moses Some connect this sentence with
   what follows, as if God had spoken to his servant after permission to
   return had been given him by his father-in-law; but my opinion rather
   is, that what had before been omitted is here inserted out of its
   place. Such repetition is frequent in the Scriptures. [57] Moses,
   therefore, adds to what he had already said, that the fear of danger
   was removed, since God had testified that the recollection of his
   having slain the Egyptian had ceased. For this would have been a
   stumblingblock at the very outset, if Moses had supposed that this
   accusation would have met him; not because his conscience smote him
   before God, but because he would have been rejected by the perverse
   judgments of men. Therefore, on this point, also, God provides against
   his fear, assuring him that the enemies were dead who had plotted
   against his life. And, perhaps, he now particularly notices this,
   because in asking for leave to depart, he could safely speak of it; for
   it is probable that Jethro, before he had married his daughter to an
   unknown foreigner, had demanded the cause of his exile; since it was
   easy to conjecture by his wandering in the Desert, that he had been
   expelled from his country. Having then confessed that he fled from the
   wrath of the king, he now says that he is recalled by divine
   revelation, and that a safe return is promised him. Nor is he guilty of
   falsehood; for, amongst other things, God had promised him that no
   danger awaited him from his former enemies.

   20. And Moses took his wife. By taking his wife and children with him,
   Moses clearly and freely professed, that he was returning to Egypt, to
   dwell there. The ass upon which he set them, is a plain proof how
   humble was his condition, and how slender his substance. For it is
   improbable that he left either money or silver vessels or precious
   garments with his father-in-law, so as to present himself to his people
   in poverty and nakedness. But as he had been content in the land of
   Midian with his indigence and coarse fare, he continues in the same
   simple estate; nor is he ashamed in his contemptible and common habit
   to mount the stage on which his poverty would be conspicuous, which in
   the Desert had been concealed. It is well known as a matter of
   experience, that the poor are led to crime more by the fear of shame
   than by hunger, cold, and other discomforts. Wherefore Moses withstood
   a very heavy temptation, when he cared not for being laughed at, and
   despised, and presented himself without any earthly splendor. But there
   is here an implied antithesis between "the rod of God" and the
   appearance of the humble and despised man, without any other equipment
   whatever; it is as much as to say, that it did not trouble him that he
   was without everything else, as long as he had the rod, which
   abundantly compensated for all deficiencies. Therefore, although he
   perceived that he would be exposed to the scorn of high and low, in
   leading the ass, burdened, as we have been observing, still he thought
   himself well, and more than well provided in his rod, the instrument of
   divine power, by which he should magnificently triumph, and could
   afford to dispense with the pomp of royalty. And surely the marks by
   which God would have his servants distinguished, deserve this honor,
   that we should require nothing to be added to their dignity. We must
   observe the epithet applied to the rod; it is called no longer the rod
   of Moses, but "the rod of God," because it is not used, as of old, to
   conduct his flock, but [58] to represent the power of God. For since it
   was by the sovereign power of God that it worked miracles, whatever
   concerned their glory is truly and properly ascribed to God. Elsewhere,
   indeed, it is called the rod of Moses; inasmuch as God communicates his
   own titles to the ministers chosen and created by himself, since he
   supplies them with the efficacy of his Spirit.

   21. When thou goest to return. Moses had not previously enumerated the
   wonders; but from this verse we gather, that whatever we shall
   presently read to be done, was already commanded by God. There is then,
   no doubt, but that God had already advised him of his whole course of
   proceeding, lest he might yield to the obstinacy of the proud tyrant,
   and when two or three miracles had been wrought in vain, might cast
   away his rod, together with the charge committed to him. Now,
   therefore, God exhorts him to perseverance; and although he might
   perceive after three or four miracles that the obstinacy of the king
   was indomitable, still that he should not turn back, nor be
   discouraged, but should continue even unto the end. This, then, is the
   sum, that he should not faint nor fail, when he saw the inutility of
   his first efforts; nor cease to contend boldly till he had fulfilled
   all the objects of his vocation. Moreover, lest he might think it the
   effect of chance, that he did not immediately obtain the victory, or
   might consider it strange that the miracles should be eluded with
   impunity by a mere mortal, as if he stood before God unconquered in his
   boldness, God himself foretells that he would be the moderator of all
   this contest, nay, that whatsoever should seem to oppose the
   deliverance of his people would arise from his own secret counsel. Thus
   he shews Moses the reason why he should not stop until he had performed
   all the miracles; because the tyrant must be gloriously conquered, and
   overwhelmed in so many hard-fought engagements, that the victory might
   be more splendid. In the meantime He declares that the king of Egypt
   would not be thus obstinate contrary to His will; as if He could not
   reduce him to order in a moment; but rather that He would harden his
   heart in order that He might violently overwhelm his madness. [59] The
   word which Moses uses signifies sometimes to apprehend, sometimes to
   restrain by force, sometimes to strengthen; but it seemed to me that I
   should best render its sense by the word "constringo," to constrain;
   since undoubtedly God would make it appear that he would be the
   President [60] (as it were) of all the contests in which Moses was to
   engage, so as even to control the heart of his adversary, and to harden
   it into obstinacy. Since the expression seems harsh to delicate ears,
   many soften it away, by turning the act into mere permission; as if
   there were no difference between doing and permitting to be done; or as
   if God would commend his passivity, and not rather his power. As to
   myself, I am certainly not ashamed of speaking as the Holy Spirit
   speaks, nor do I hesitate to believe what so often occurs in Scripture,
   that God gives the wicked over to a reprobate mind, gives them up to
   vile affections, blinds their minds and hardens their hearts. But they
   object, that in this way God would be made the author of sin; which
   would be a detestable impiety. I reply, that God is very far from the
   reach of blame, when he is said to exercise his judgments: wherefore,
   if blindness be a judgment of God, it ought not to be brought in
   accusation against him, that he inflicts punishment. But if the cause
   be often concealed from us, we should remember that God's judgments are
   not without reason called a "great deep," and, therefore, let us regard
   them with admiration and not with railing. But those who substitute his
   permission in the place of his act, not only deprive him of his
   authority as a judge, but in their repining, subject him to a weighty
   reproach, since they grant him no more of justice than their senses can
   understand.

   22. Israel is my son, even my first-born. God thus refutes, by
   anticipation, the only pretext by which Pharaoh could justify his
   refusal to let the people go. For Jacob had spontaneously submitted
   himself and all his family to his government; he had then free power to
   retain the people, which, by the common law of nations, was subject to
   the dominion of Egypt. But if it be an act of impiety to violate the
   ordinance instituted by God, the demand of Moses might appear improper,
   that the legitimate authority of the king should be abolished against
   his own will. For what was the object of proposing the departure of the
   people, except to compel the king to renounce his own authority? In
   order, then, to shew that he took nothing away unjustly or unreasonably
   from Pharaoh, God alleges the privilege by which the Israelites were
   excepted from ordinary laws; for by calling them His sons, He claims
   liberty for them; since it would be absurd that God himself, the
   supreme Ruler of heaven and earth, should be deprived of the sons whom
   He had deigned to adopt. He, therefore, indirectly compares his own
   paternal power with Pharaoh's earthly rule; because nothing could be
   less reasonable than that a mortal should refuse to yield to the Maker
   of himself and all the world. Still this is not applicable to all
   believers in general; as if it were wrong for them to be subject to
   kings, or as if their temporal subjection deprived them of their
   inheritance of the world; but mention is here only made of the special
   prerogative with which God had honored the posterity of Abraham, when
   he gave them the dominion of the land of Canaan. Therefore, not content
   with the simple appellation of son, He calls Israel his first-born. By
   this honorable title He unquestionably prefers him to the other
   nations; as though He had said, that he was raised to the degree of the
   primogeniture, and was superior to all the world. This passage, then,
   may be accommodated to the calling of the Gentiles, whom God had
   already decreed to bring into fellowship with his elect people, so
   that, although they were younger, they might be united with his
   first-born. I allow, indeed, that all the race of Adam was then cast
   off; but, because Adam was made in the image of God, his posterity were
   always reckoned, in a certain sense, to be the children of God; for,
   whilst I readily admit that the holy offspring of Abraham are here
   compared with the nations who at that time were still heathen, and that
   in this respect they are called his first-born, because they are
   pre-eminent in dignity; still we must come to Christ, the only head, in
   order that the adoption should be sure. For we must hold fast to that
   statement of St. Paul, that the blessing of Abraham was not promised to
   his seeds, but to his seed; because not all that sprang from his flesh
   are accounted to be children, but those that were called; as Isaac,
   Ishmael being rejected, and as Jacob, Esau being passed by. (Galatians
   3:16; Romans 9:6.) But Christ is the root of our calling. Therefore,
   what in Hosea is spoken, as here, of the whole people, Matthew limits
   to Christ; and justly, since upon Him alone the grace of adoption is
   founded. (Hosea 11:1; Matthew 2:15.)

   23. And I say unto thee, Let my son go. This was not the beginning of
   the legation, but its final clause; for Moses warned the desperate man
   of his son's death, when everything else had been tried in vain. The
   meaning is, then, that the obstinacy of the tyrant must not prevent
   Moses from pressing him even to this final act. Therefore this
   injunction was an exhortation to perseverance; as appears from the
   context, when God declares that he will punish the obstinacy of the
   tyrant, because he refused to obey the command to let the people go.
   Moreover, since this denunciation was very severe, and might very
   greatly awaken the tyrant's wrath, therefore Moses is thus early
   commanded to prepare himself lest he should fail in this particular.
     __________________________________________________________________

   [56] Lat., "had said."

   [57] ^"And the Lord said unto Moses in Midian, i e., at a different
   time from that when he appeared to him in the wilderness at Mount
   Sinai. Things are not always recorded in the sacred writings in the
   order in which they happened." -- Rosenmuller in loco

   [58] Pour estre lieutenant de Dieu. -- Fr.

   [59] X+Z+Q+. Constrinxit, revinxit; hinc roboravit, confirmavit;
   intransitive etiam invaluit, praevaluit. -- Prof J Robertson Clavis
   Pentateuch, in loco -- W

   [60] Agonotheta. -- Lat. Le maistre du camp. -- Fr.
     __________________________________________________________________

   Exodus 4:24-31

   24. And it came to pass by the way in the inn, that the Lord met him,
   and sought to kill him.

   24. Accidit autem in itinere, in hospitio, ut occurreret ei Jehova, et
   quaereret occidere eum.

   25. Then Zipporah took a sharp stone, and cut off the foreskin of her
   son, and cast it at his feet, and said, Surely a bloody husband art
   thou to me.

   25. Et tulit Sephora lapidem (vel, gladium) acutum, et amputavit
   praeputium filii sui, et projecit ad pedes ejus: ac dixit, Certe
   sponsus sanguinum tu mihi es.

   26. So he let him go: then she said, A bloody husband thou art, because
   of the circumcision.

   26. Et quum discederet ab illo, tunc illa dixit, Sponsus sanguinum ob
   circumcisionem.

   27. And the Lord said to Aaron, Go into the wilderness to meet Moses.
   And he went, and met him in the mount of God, and kissed him.

   27. Dixit autem Jehova ad Aharon, Vade in occursum Mosi in desertum.
   Profectus est igitur, et occurrit ei in monte Dei, et osculatus est
   eum.

   28. And Moses told Aaron all the words of the Lord who had sent him,
   and all the signs which he had commanded him.

   28. Et indicavit Moses Aharoni omnia verba Jehovae qui miserat eum, et
   omnia signa quae mandaverat ei.

   29. And Moses and Aaron went and gathered together all the elders of
   the children of Israel.

   29. Perrexit igitur Moses et Aharon: congregaveruntque omnes seniores
   filiorum Israel.

   30. And Aaron spake all the words which the Lord had spoken unto Moses,
   and did the signs in the sight of the people.

   30. Et loquutus est Aharon omnia verba quae loquutus fuerat Jehova ad
   Mosen, fecitque signa coram populo.

   31. And the people believed: and when they heard that the Lord had
   visited the children of Israel, and that he had looked upon their
   affliction, then they bowed their heads and worshipped.

   31. Et credidit populus: quia audierunt quod visitasset Jehova filios
   Israel, et quod respexisset afflictionem eorum: et se incurvando
   adoraverunt.

   24. And it came to pass by the way. The expression, "the Lord met him,"
   is here used in a bad sense, for an adverse meeting, or hostile
   encounter; as though Moses should say that the hand of the Lord was
   against him to interrupt his journey. In what form He appeared we know
   not, except that the words pretty plainly imply that Moses was assured
   of His anger, so as to be aware that his death was near. For had he not
   been instructed by revelation or by an angel, it would not have at all
   profited him to be shewn the impending danger. Nevertheless the cause
   is not expressed for which he perceived that God was so angry with him;
   except that we may gather it from what follows. For why should Zipporah
   have taken a sharp stone or knife and circumcised her son, had she not
   known that God was offended at his uncircumcision? Certain Rabbins,
   then, are unwise in their conjecture, that Moses had provoked God's
   vengeance on this occasion against himself, because he took his wife
   and children with him as being a useless charge, which would be likely
   to encumber him. They pronounce also, too boldly, on the nature of his
   scourge, viz., that he was afflicted by a severe disease, which
   endangered his life. Be it sufficient for us to know that he was
   terrified by the approach of certain destruction, and that, at the same
   time, the cause of his affliction was shewn him, so that he hastened to
   seek for a remedy. For, as we have just said, it would never have
   otherwise occurred to himself or his wife to circumcise the child to
   appease God's wrath; and it will appear a little further on, that God
   was, as it were, propitiated by this offering, since he withdrew his
   hand, and took away the tokens of his wrath. I therefore unhesitatingly
   conclude, that vengeance was declared against Moses for his negligence,
   which was connected with still heavier sins; for he had not omitted his
   son's circumcision from forgetfulness, or ignorance, or carelessness
   only, but because he was aware that it was disagreeable either to his
   wife or to his father-in-law. Therefore, lest. his wife should quarrel
   with him, or his father-in-law trouble him, he preferred to gratify
   them than to give occasion for divisions, or enmity, or disturbance. In
   the meantime, however, for the sake of the favour of men he neglected
   to obey God. This false dealing was no light offense, since nothing is
   more intolerable than to defraud God of his due obedience, in order to
   please men. There was a mixture too of distrust and ingratitude in it;
   for, if the favour of God had had its due weight, he would have been
   withholden by no fear from this pious duty. Let us then learn from
   hence to use reverently the sacraments, which are the seals of God's
   grace, lest he should severely avenge our despisal of them; and at the
   same time we should remember that the external profession of piety, and
   the worship of God is a sacrifice so pleasant to God, that he will not
   allow us to omit the care of diligently testifying it as if it were a
   matter of small importance. Not that he cares for the ceremonies
   themselves, but because he would have honor paid to the pledges of his
   grace, in proportion to the benefit which is received from them. On
   this account Paul bears witness, that a pestilence raged among the
   Corinthians when the Lord's supper was profaned, (1 Corinthians 11:30;)
   because it was an act of impiety that so precious a treasure should be
   lightly esteemed. But it is worthy of observation, that whereas Moses
   had two sons with him, mention is here only made of one; from whence is
   deduced the probable conjecture that one of the two was circumcised.
   [61] Some think that Eliezer, the eldest, was not so, because Moses had
   not dared to confess his religion so soon, and to awaken hatred on
   account of it. But I should rather imagine that when, in regard to one
   he had experienced the hostility of his family, he omitted it in the
   case of the second, to avoid the anger of his wife or his
   father-in-law; for if, in the lapse of time, he had attained more
   courage, he would not have hesitated to correct the former omission;
   but, worn out by domestic quarrels, he at last departed from his duty.
   By this example we are warned that we have daily need of God's help to
   support our strength, lest our courage should fail us, and our zeal
   should gradually grow cold or luke-warm; for Satan is constantly
   devising many temptations, by which he may either destroy or lessen our
   diligence. Therefore, whosoever desires to approve himself to God in
   the whole course of his life, must prepare the armor and the strength
   for enduring this contest; for if Moses was deficient in perseverance,
   we shall be equally, or even more liable to the same failure, unless
   the Lord uphold us by his Spirit.

   25. Then Zipporah took a sharp stone. Because the wife here improperly
   assumed this office, some of the Rabbins conjecture that this was done
   in the absence of her husband; but the context contradicts them; and
   therefore I doubt not but that she seized hold of a knife or a stone
   hastily, as is common in times of fear and confusion. For fear had so
   affected her mind, that she did not act with consideration. Moses, too,
   might have lain incapable in his anxiety. Certainly the child was not
   duly circumcised; and still it is plain from the event, that the
   ceremony thus rashly performed pleased God; for it is immediately
   added, that "He let him go." For thus I interpret it, that the scourge
   of God ceased or was removed, because he was pacified by the repentance
   both of Moses and of Zipporah, although it was improper [62] in itself;
   not that imperfect obedience is pleasing to God absolutely, but
   relatively, through indulgence, it is sometimes approved. Thus
   punishment was remitted in the case of wicked Ahab, when for a season
   he was humbled, on account of his hypocritical tears. (1 Kings 21:29.)
   When, therefore, Zipporah, who had opposed her husband, circumcised her
   son with her own hands, although she had not yet seriously repented,
   yet God was contented with the suppression of her pride, so as to cease
   from afflicting Moses. Still we must not take this as an example, as
   if, by manifesting the signs of repentance, hypocrites would always
   find God merciful; but rather he sometimes graciously pardons the
   unworthy, as far as the infliction of punishment goes, that, by this
   kindness, he may invite us to true and sincere repentance. Let us
   conclude, then, that the confusion of Zipporah, and the stupor of Moses
   were pardoned; whilst she rashly hastened to circumcise her son, not
   out of presumption, but yielding to the fears of destruction threatened
   by God. Thus [63] their folly is confuted who wish to obtain a color
   for baptism by women from this passage; for they contend that if
   infants be in danger of death, they may be properly baptized by women,
   because Zipporah circumcised her son. But they will themselves allow
   that, if a man be present, a woman could not lawfully administer this
   sacrament. It is a perversion, then, to lay down a rule from a confused
   and hasty act.

   25. And cast it at his feet. The word N+G+E+, negang, which some
   construe "she held," is more properly taken transitively. For although,
   in some degree, as necessity compelled, Zipporah submitted herself to
   God, yet, aroused to violent anger, she turns against her husband, and
   fiercely reproaches him with being "a bloody husband." Hence we
   perceive how far she was from a pious disposition to obey; since she
   thus furiously attacks her husband, and vents her wrath on him, on no
   other account but that God had extorted from her the circumcision of
   her son. Some think that she spoke this to her son, from an impulse of
   maternal grief or pity; but they wrest the words too violently; and it
   is better to keep to the natural meaning, viz., that she expostulated
   with her husband, because she had redeemed his life by the loss of her
   child's blood.

   27. And the Lord said to Aaron. When, from the long lapse of time,
   Aaron must have supposed that his brother had died in exile, he now
   receives the joyful announcement, from the mouth of God, that he is
   alive; and not only so, but he is excited with the hope of His special
   favor; for, although God does not explain in detail what he had decreed
   to do and prepared, yet, by his revelation, he promises him something
   unusual and unexpected. But the brevity of the command is remarkable,
   for God says not a word of the deliverance, but desires him to be the
   disciple of his younger brother; and although, by his promptitude, he
   manifested the greatest zeal and anxiety to obey, still he is not put
   on an equality with Moses, who is slow, and dubious, and vacillating,
   and almost supine; but he is commanded to learn of him the design of
   God. Only, lest he should question his own and his brother's vocation,
   he is instructed by a divine vision, that God is the author of the
   whole transaction, which serves as a recommendation of the verbal
   information he is to receive. For although Aaron was the messenger of
   God, and the organ of the Holy Spirit, we still see that he was not
   exempt from the usual condition to which we are subjected, of hearing
   God's word at the mouth of man. If, then, there are any who object to
   be taught by the medium of man's voice, they are not worthy of having
   God as their Teacher and Master; for it is soon after added, that Moses
   related all that was commanded him, as well as the great power which
   had been delegated to him of working miracles. But Aaron himself,
   although the elder, not only paid honor to his brother, whom he knew to
   be a Prophet of the Lord; but willingly submitted himself to him as to
   an angel. The kiss is mentioned as a sign of recognition, by which he
   testified the firmness of his faith.

   29. And Moses and Aaron went. We are here briefly told how faithfully
   and religiously the two brothers executed the commands of God. They
   gather together the elders of the people, because the mighty multitude,
   as we are told they were, could not be collected in one place. Besides,
   God wished not to contend by means of the tumultuous and confused
   clamor of a mob, but with the miracles, which calmly breathed forth his
   divine power. But it is again worthy of observation, that Aaron is
   substituted to speak in the place of Moses. For if slowness of speech
   prevented Moses from doing so, why is not God's discourse directed to
   Aaron? Wherefore is this circuitous proceeding, that he promulgates to
   the people not what he himself heard directly, but received indirectly
   through his brother, except that this mode is agreeable to God for the
   purpose of proving their faith? For while by this proof the humility
   and modesty of Aaron were exhibited, since he objected not to depend on
   his brother's mouth, so also the tractableness of the elders appears in
   suffering the commands of God to be thus passed to them from hand to
   hand, and in not scrupulously inquiring why God did not directly
   address themselves, or thunder from on high. They were, [64] however,
   aided by the miracles, because they were so stupified by their miseries
   that otherwise simple preaching would have had no weight with them.

   31. And the people believed. Either this is a synecdoche, a part of the
   people being put for the whole, or else Moses signifies that after the
   announcement was published, all with one consent embraced the message
   of their deliverance. I prefer the former meaning; because their solemn
   adoration is immediately subjoined, which could only have taken place
   in a public assembly. But we shall presently see how fickle and infirm
   was their belief. It is plain, from its levity and inconstancy, that it
   was without any living root. But it is not unusual that the word belief
   should be improperly applied to a mere assent and disposition to
   believe, which speedily passes away. Thus Christ (Mark 4:15) speaks of
   the faith of many as transient. "The people," therefore, "believed,"
   when they heard that their afflictions were regarded by God, since that
   statement carried with it credibility and authority; but it was such
   belief as might be dissipated by the first adverse wind; and so,
   indeed, it happened. This passage, then, teaches, that theirs is no
   great attainment, and that they are deserving of no great praise, who
   eagerly and joyfully receive what is propounded to them in God's name,
   unless faith, being deeply rooted in their hearts, sustains itself
   boldly against the assaults of temptation. Some connect the clauses
   differently, [65] "The people believed; and when they heard that
   assistance in their calamities awaited them, gave thanks to God." But
   the copula is here rightly resolved into the expositive particle, and
   the sense is -- "When the people had heard what Aaron reported, they
   believed." God's visiting them here expresses the actual occurrence,
   viz., that God was willing to render them aid in their sore distress.
   Their "worshipping" was in token of their gratitude, because it was not
   enough for them privately and individually to reflect on the favor of
   God, unless they also openly manifested their religious feeling; not as
   if God greatly requires outward ceremonies, but because they are useful
   supports to our infirmity, and it is right, that not the mind only, but
   the body also, should be employed in the service of God.
     __________________________________________________________________

   [61] The sense demands this translation, and the French Version
   confirms it; though the name is there omitted. As I presume there is no
   reason to doubt that Eliezer was the youngest, (compare Exodus 18:3, 4,
   with 1 Chronicles 23:15,) an accidental substitution of one name for
   the other must have probably been made.

   [62] Praepostera -- Lat. Vicieuse. -- Fr.

   [63] The conduct of Zipporah on this occasion, as well as the argument
   founded on it for lay-baptism, is amply discussed by Calvin himself, in
   his Institutes, book 4. chap. 16. 22. -- Calvin Soc. Transl., vol. 3,
   pp. 346, 347.

   [64] "Cependant Dieu ait supplee a leur infirmite par l'aide des
   miracles;" still God helped their infirmity by the assistance of the
   miracles. -- Fr.

   [65] As in A.V.; and this rendering is confirmed by Dathe, "Hi fidem
   habuerunt; et cum audirent," etc.
     __________________________________________________________________
     __________________________________________________________________

   EXODUS 5
     __________________________________________________________________

   Exodus 5:1-5

   1. And afterwards Moses and Aaron went in, and told Pharaoh, Thus saith
   the Lord God of Israel, Let my people go, that they may hold a feast
   unto me in the wilderness.

   1. Postea venerunt Moses et Aharon, et dixerunt Pharaoni: Sic dixit
   Jehova Deus Israel, Dimitte populum meum ut festum diem celebrent mihi
   in deserto.

   2. And Pharaoh said, Who is the Lord, that I should obey his voice to
   let Israel go? I know not the Lord, neither will I let Israel go.

   2. Et dixit Pharao, Quis est Jehova, ut obediam voci ejus dimittendo
   Israelem? Non novi Jehovam, atque etiam Israelem non dimittam.

   3. And they said, The God of the Hebrews hath met with us: let us go,
   we pray thee, three days' journey into the desert, and sacrifice unto
   the Lord our God, lest he fall upon us with pestilence, or with the
   sword.

   3. Tunc dixerunt, Deus Hebraeorum occurrit nobis. Ergo eamus iter trium
   dierum in desertum, ut sacrificemus Jehovae Deo nostro, ne forte irruat
   in nos pestis vel gladius.

   4. And the king of Egypt said unto them, Wherefore do ye, Moses and
   Aaron, let the people from their works? get you unto your burdens.

   4. Dixit ad eos rex Aegypti, Ut quid Moses et Aharon abstrahitis
   populum ab operibus suis? Ite ad labores vestros.

   5. And Pharaoh said, Behold, the people of the land now are many, and
   ye make them rest from their burdens.

   5. Et dixit Pharao, En multi nunc populus terrae, et vos cessare
   facitis eos a laboribus suis.

   1. And afterwards Moses and Aaron went in. Moses here begins to set
   forth how many and how great were the proofs of God's power displayed
   in the deliverance of his people. For, since the pride, the madness,
   and the obstinacy of the king were indomitable, every door was closed,
   until broken down miraculously, and by various means. It was, indeed,
   possible for God to overwhelm him at once, by a single nod, so that he
   should even fall down dead at the very sight of Moses; but, as we have
   already briefly stated, and he will himself presently declare, He, in
   the first place, chose more clearly to lay open His power; for if
   Pharaoh had either voluntarily yielded, or had been overcome without
   effort, the glory of the victory would not have been so illustrious. In
   the second place, He wished this monument to exist of His singular love
   towards His elect people; for by contending so perseveringly and so
   forcibly against the obstinacy of this most powerful king, He gave no
   doubtful proof of his love towards his Church. In the third place, He
   wished to accustom His servants in all ages to patience, lest they
   should faint in their minds, if He does not immediately answer their
   prayers, and, at every moment, relieve them from their distresses. In
   the fourth place, He wished to shew that, against all the strivings and
   devices of Satan, against the madness of the ungodly, and all worldly
   hinderances, His hand must always prevail; and to leave us no room to
   doubt, but that whatever we see opposing us will at length be overcome
   by him. In the fifth place, By detecting the illusions of Satan and the
   magicians, He would render His Church more wary, that she might
   carefully watch against such devices, and that her faith might continue
   invincible against all the machinations of error. Finally, He would
   convince Pharaoh and the Egyptians, that their folly was not to be
   excused by any pretense of ignorance; and, at the same time, by this
   example, He would shew us how horrible a darkness possesses the minds
   of the reprobate, when He has deprived them of the light of his Spirit.
   These things must be attentively observed in the course of the
   narrative, if we desire to profit by it.

   Since it is difficult to obtain access to kings, who deign not to admit
   to their presence any of the lower orders, Moses and Aaron must have
   been endued with no ordinary confidence, when they boldly approached
   Pharaoh. For it was a disagreeable message, and one very likely to give
   offense, that he should permit the people to take three days' journey
   beyond the bounds of Egypt; since a suspicion must unquestionably arise
   that, being thus dismissed, they would no longer remain his subjects,
   and that thus a part of the land would be emptied of its inhabitants.
   Still Moses and Aaron do not fear to deliver God's command, in which
   there was this additional annoyance to the proud and sensitive ears of
   the king, viz., that they attributed the glory of Deity to the God of
   Israel alone; for, by calling Him Jehovah, they imply that the gods
   worshipped in Egypt were false, and invented by the imaginations of
   man. We have said elsewhere that there was no deceit in the pretext
   that God called his people into the wilderness to hold a feast,
   although He does not reveal His counsel to the tyrant; for it was
   really His pleasure that a sacrifice of thanksgiving should be offered
   to Himself on Mount Sinai, and that they should be thus separated from
   the polluted nation with which they were mixed up; and, assuredly, He
   wished to arouse the tyrant's wrath, by ignominiously condemning the
   whole of Egypt, as not capable of pure worship. For He was obliged by
   no law to declare openly their deliverance; but that He might draw
   forth from the mind of the tyrant the venom of his impiety, He asked
   for nothing connected with the advantage of His people, but merely
   demanded the worship which was due to Himself. The word which Moses
   uses means properly to hold a feast, but also embraces whatever is
   connected with it; and, therefore, by synecdoche, it is taken here, as
   also in other passages, for the solemn worship of God. [66]

   2. And Pharaoh said, Who is the Lord? It is scarcely credible that
   there should be such madness in a mortal as, by thus wantonly scorning
   God, to fly, as it were, in the face of heaven! [67] But we must
   observe, that the tyrant being devoted to idolatries, thus insulted the
   God of Israel, that he might manifest his great piety towards his false
   gods. For his mockery, in scornfully bandying back the name of Jehovah,
   must be referred to the words of Moses, as much as to say, Why do you
   bring against me this unknown phantom under the title of the eternal
   God, as though we had no god of our own? Thus Pilate, when Christ said,
   "To this end was I born, and for this cause came I into the world, that
   I should bear witness unto the truth," asks ironically, and not without
   mockery, "What is truth?" [68] (John 18:37, 38.) In short, Pharaoh did
   not conceive himself to be dishonoring the Deity, when he rejected this
   false (prodigiosum) God, as he thought. Yet his error did not avail to
   justify him, since it arose from insane audacity and contempt of God.
   Admit that he was unwilling that any should depreciate his idols, and
   that he thus imagined himself to perform a religious duty; still it was
   an act of very gross impiety, so carelessly to repudiate the name of
   the true God, and even to assail it with mockery. We may remark a like
   madness in all idolaters. Being intoxicated by their errors they boldly
   mock at God, and deign not to make inquiries about Him. The cry of the
   Papists now-a-days is, that we are imposing a new God on the world;
   and, applauding themselves in their wildest ravings, they do not
   hesitate to condemn our whole doctrine as impious; not because they are
   persuaded that they are themselves worshipping God aright; but they are
   willfully blind, that they may elude, with impunity, the sacred majesty
   of God, and stupify their consciences, and preserve to themselves their
   death-like slumber. They seem to themselves to be sharp-witted and
   facetious, when they are scoffing at the novelty of our doctrine;
   though its truth would be plain enough, if they would only open their
   eyes. The Epicureans, too, (of which pestilent sect the world is now
   full,) although they foam and rage against God, still invariably take
   refuge in some cloud, under which their detestable madness may be
   concealed: for they pretend that amidst such a multitude of opinions,
   it is scarcely possible to discern who is God, or what He commands.
   Still, however, this is their constant object, viz., that they may have
   nothing to do with God, and yet may conceal by jests the shame of their
   impiety; as if it were free for them to reject what they are willfully
   ignorant of. But after Pharaoh had indirectly derided the message of
   Moses, as a ludicrous affair, he more openly and more contemptuously
   vents his pride, implying that he cares not for that God, with whose
   name Moses and Aaron would frighten him.

   3. And they said, The God of the Hebrews. Moses and Aaron proceed with
   their message; neither does the pride of the tyrant decrease or weaken
   their courage in proclaiming the glory of the One true God, who had
   peculiarly attached Himself to them. And, certainly, this is the
   attribute of faith, to trample upon everything that exalteth itself on
   earth; since the truth of God is superior to all human greatness. Nor
   could they more effectually refute that profane and impious word, "I
   know not the Lord," than by again asseverating that the true God is the
   Protector of their nation, and that this had been disclosed to them in
   an open manifestation of Himself. The threatening, which they added,
   admonishes Pharaoh that his rebellion would not be unpunished, if he
   kept back the people from the worship of God; for if He would take
   vengeance on the people which was retained against their will, how
   could he escape with impunity, who professedly entered into contention
   with God? When, then, they declare that some calamity would befall them
   unless they obeyed the call of God, they intimate that Pharaoh must
   beware of some greater visitation.

   4. And the king of Egypt said unto them. It is surprising that the
   king, in the excess of his arrogance, did not more cruelly entreat
   these servants of God, whom he accounted the ringleaders of sedition.
   But he was undoubtedly restrained by God from proceeding at once to
   destroy them. By his pertinacity in resisting their departure, he will
   more clearly shew by and bye how important to his interests he
   considered it that the people should remain in Egypt; how comes it then
   that he is contented with verbal reproof, and refrains from shedding
   their blood, if it were not that God protected his servants under the
   shield of His defense? He harshly reproves them, indeed, and condemns
   them to the same labors, by which the rest of the people were
   oppressed; but since it is notorious that moderate rigor never
   satisfies tyrants, we conclude that they were preserved under the
   guardianship of God, and would otherwise have died a hundred times
   over. But let us learn from his accusation against them, as the
   promoters of rebellion, to bear patiently, after their example,
   calumnies and false imputations; only, in reliance on God's command,
   let us be fully conscious that we are unjustly accused. The next verse,
   wherein he says, that "the people of the land are now many," is
   intended to aggravate their guilt; both because they would inflict a
   deeper injury on the public, than as if they had withheld a few from
   their work; and also, because, by inflaming a large number of people,
   they would bring greater danger on the country.
     __________________________________________________________________

   [66] Nam festum celebrare sacrificium complectitur. -- Vatablus in Pol.
   Syn.

   [67] Quasi in coelum conspueret. -- Lat.

   [68] Comme s'il disoit, Penses tu que je soye un petit enfant, pour ne
   discerner point entre le blanc et le noir? as much as to say, Do you
   think I am a little child unable to distinguish black from white? --
   Fr.
     __________________________________________________________________

   Exodus 5:6-18

   6. And Pharaoh commanded the same day the taskmasters of the people,
   and their officers, saying,

   6. Et praecepit die illo Pharao exactoribus qui erant in populo et
   praefectis ejus, dicens,

   7. Ye shall no more give the people straw to make brick, as heretofore:
   let them go and gather straw for themselves.

   7. Non continuabitis in danda palea populo ad conficiendos lateres,
   sicut heri et nudiustertius, sed ipsi eant, et colligant sibi paleas.

   8. And the tale of the bricks, which they did make heretofore, ye shall
   lay upon them; ye shall not diminish ought thereof: for they be idle;
   therefore they cry, saying, Let us go and sacrifice to our God.

   8. Summam vero laterum quam ipsi fecerunt heri et nudiustertius,
   imponite eis: non minuetis ex ea: nam quia otio remissi sunt, propterea
   ipsi clamant, dicentes, Eamus, sacrificemus Deo nostro.

   9. Let there more work be laid upon the men, that they may labor
   therein; and let them not regard vain words.

   9. Aggravetur ergo servitus super viros, in quo se exerceant, et non
   attendant verbis mendacibus.

   10. And the taskmasters of the people went out, and their officers, and
   they spake to the people, saying, Thus saith Pharaoh, I will not give
   you straw.

   10. Tunc egressi sunt exactores populi et praefecti ejus, et dixerunt
   populo, Sic dicit Pharao, Ego non do vobis paleas.

   11. Go ye, get you straw where ye can find it: yet not ought of your
   work shall be diminished.

   11. Vos itc colligite vobis paleas, ubicunque inveneritis: quia non est
   imminutum quicquam ex opere vestro.

   12. So the people were scattered abroad throughout all the land of
   Egypt to gather stubble instead of straw.

   12. Dispersus est ergo populus per totam terram Aegypti, ut colligerent
   stipulas pro paleis.

   13. And the taskmasters hasted them, saying, Fulfill your works, your
   daily tasks, as when there was straw.

   13. Et urgebant eos exactores, dicendo, Perficite opera vestra, pensum
   diei die suo perindee ac si adessent paleae, (vel, sicuti quum erant
   paleae.)

   14. And the officers of the children of Israel, which Pharaoh's
   taskmasters had set over them, were beaten, and demanded, Wherefore
   have you not fulfilled your task in making brick both yesterday and
   today, as heretofore?

   14. Et caesi sunt praefecti filiorum Israel, quos constituerant super
   ipsos exactores Pharaonis, dicendo, Quare non absolvistis pensum
   vestrum in lateribus conficiendis, sicut heri et nudiustertius, sicut
   antea ita hodie?

   15. Then the officers of the children of Israel came and cried unto
   Pharaoh, saying, Wherefore dealest thou thus with thy servants?

   15. Et venerunt praefecti filiorum Israel, et conquesti sunt apud
   Pharaonem dicentes, Cur sic agis cum servis tuis?

   16. There is no straw given unto thy servants, and they say to us, Make
   brick: and, behold, thy servants are beaten; but the fault is in thine
   own people.

   16. Palea non datur servis tuis, et dicunt nobis, Lateres facite: et
   ecce, servi tui percutiuntur, et improbe agitur cum populo tuo.

   17. But he said, Ye are idle, ye are idle; therefore ye say, Let us go
   and do sacrifice to the Lord.

   17. Qui ait, Vos otio remissi estis, otto remissi: ideo dicitis, eamus,
   sacrificemus Jehovae.

   18. Go therefore now and work: for there shall no straw be given you,
   yet shall ye deliver the tale of bricks.

   18. Nunc igitur ite, operamini: et paleae non dabuntur vobis, et summam
   laterum reddetis.

   6. And Pharaoh commanded. We shall more clearly perceive, as the
   narrative proceeds, that these taskmasters and officers were taken from
   amongst the children of Israel, although we have before read that some
   were Egyptians. But, as tyrants are ingenious in securing their own
   interests, Pharaoh in his subtlety wished to provide that none should
   escape, but that all alike should be brought in turn to the labor. For
   some, in such a multitude, might have evaded the Egyptians; but, when
   the charge was given to the Israelites, their familiar knowledge would
   prevent any from escaping. Besides, it is probable that with these
   taskmasters was deposited the straw, which they distributed either to
   parties of ten, or to individuals; he therefore doubles the work in
   this way, by commanding them to gather the straw with which the bricks
   were made. But, according to the proverb, that "the edicts of kings are
   monosyllables," Moses shews the vehemence of the tyranny by the brevity
   of the command. But this passage teaches us, that when God has begun to
   regard us for the purpose of relieving our troubles, He sometimes takes
   occasion to increase the pressure of our burdens. Thus, when God had
   engaged to be the deliverer of the Israelites, their trouble became
   greater, by the tyrant adding to their ordinary tasks that of gathering
   the straw for themselves. For thus it pleases God to prove the faith of
   His people; and thus is it expedient to lift up to Him their minds,
   which are too much set on earth, whilst they do not immediately
   perceive the fruit of the grace promised to them, nay, whilst they feel
   that nothing else is brought them by God's favour, except that their
   condition becomes worse. It is very useful for us to ponder this, that
   we may more patiently and calmly bear to be excited to the love and
   desire of heavenly blessings, by crosses and adversities. Now-a-days
   the Gospel procures hatred for many, deprives others of their
   pleasures, degrades others from their honours, brings to others the
   loss of their goods, sentences others to prison, others to exile, and
   endangers the life of some; in a word, the more God exerts His power,
   the more is Satan's rage excited on the other side, and the wicked
   become more fiercely cruel. This offense would greatly shake us, unless
   we knew, from the admonition of this example, that the inestimable
   grace, which is offered us in Christ, ought to be so valued by us, that
   in comparison with it, riches, honours, and all that men seek after,
   should be accounted nothing; and that we should find no difficulty in
   despising inconveniences of whatever kind.

   9. Let there more work be laid upon the men. Although Pharaoh knew that
   he was cruelly entreating the unhappy Israelites, who ought, as
   strangers, to be hospitably and kindly received, yet he says that they
   were abusing their idleness, and were revolting because he indulged
   them too much. Thus, when tyranny has lost all regard for justice,
   there are no bounds to its harshness; and so far from being moved to
   pity by complaints, they only aggravate its cruelty. And these are the
   means by which its flatterers inflame it more, viz., that its subjects
   will never be quiet unless they faint under the weight of their
   burdens; that this is the best receipt for governing them, so to
   oppress them that they dare not open their mouths; if they cry, or
   murmur, that they should be oppressed the more, [69] till they grow
   hardened, and, as it were, callous to their bondage. They, therefore,
   relax not their contumelies and cruelties until the wretched people
   have altogether succumbed. Pharaoh insults them still more wantonly,
   when he says that he imposes heavier burdens upon them, that "they may
   not regard vain words." But what are these, except that they ask
   permission to worship God? His impiety, therefore, bursts forth in the
   midst of his tyrannical insolence; nor does he only mean to utter a
   blasphemy against God, but he is instigated by the wiles of Satan to
   undermine the faith of the Church. By a similar impulse, Rabshakeh
   proclaimed that Hezekiah deceived the people by "vain words," when he
   bade them trust in the living God. (Isaiah 36:5, 7.) Nor does Satan
   cease to employ the same machination against the faithful, as if all
   that God promises was deceit and vanity.

   12. So the people were scattered abroad. This circumstance proves how
   bitterly they were afflicted, and what labor beyond their strength was
   imposed upon them. In order to make bricks, at least, they should have
   remained in a particular spot, but straw is not supplied to them for
   the purpose; they are obliged, therefore, to disperse here and there,
   and to gather stubble instead of straw in the distant parts of Egypt.
   They could not do both; it was then in fact just to procure a false
   pretext, which he might catch at as the ground of their condemnation:
   as now we often see the enemies of Christ inventing the most
   insupportable torments, by which the unhappy Church may be driven to
   deny the faith. For it was the design of Pharaoh to drive Moses and
   Aaron far away, that they might never agitate any more for the
   departure of the people; and if he had obtained this wish, he would
   doubtless have remitted some part of his abominable cruelty; but,
   because they did not cease, he wished to extort from the people by
   bitter sufferings, that they should send them away themselves, or
   refuse even to lend an ear to the commands of God. For although he must
   have been perfectly conscious that there was no reason to accuse the
   people of idleness, but that the tale of bricks was not delivered,
   because the poor wretches, who had been hardly able before to perform
   half their labor, were now incapable, by the utmost exertion, to bear
   their burdens, and therefore sees that they are altogether overwhelmed
   by them; yet still he reproaches them with reveling in idleness, in
   order that they may turn away from Moses, and renounce and abandon the
   hope presented to them from on high. And, because he can only torment
   them more by killing them outright, he commands their officers to be
   beaten, that by their punishment the whole people might be in greater
   dread. Finally, those whom he saw standing too firmly, he determined to
   drive at last to despair. He is deaf to every excuse of the officers;
   for when he had once made up his mind to crush the people until he had
   destroyed in them all recollection of God, there is no more feeling or
   pity in him than in a stone.
     __________________________________________________________________

   [69] The original here is, "ut obdurescant ad servitutem, quasi
   contracto collo;" which the French translates "pour l'endurcir a
   servitude, comme si on le trainoit par le col." The Geneva edition of
   1617, as well as that of Amsterdam of 1671, however, have substituted
   "callo," which certainly seems to make the sense clearer.
     __________________________________________________________________

   Exodus 5:19-23

   19. And the officers of the children of Israel did see that they were
   in evil case, after it was said, Ye shall not minish ought from your
   bricks of your daily task.

   19. Et viderunt praefecti filiorum Israel ipsos in miseria, dicendo,
   Non minuetis ex lateribus vestris opus diei die sue.

   20. And they met Moses and Aaron, who stood in the way, as they came
   forth from Pharaoh:

   20. Et occurrerunt Mosi et Aharoni, qui stabant in occursum eorum quum
   ipsi egrederentur a Pharaone.

   21. And they said unto them, The Lord look upon you, and judge; because
   ye have made our savor to be abhorred in the eyes of Pharaoh, and in
   the eyes of his servants, to put a sword in their hand to slay us.

   21. Dixeruntque ad eos, Videat Iehova super vos, et judicet, qui
   foetere fecistis odorem nostrum in oculis Pharaonis et in oculis
   servorum ejus, tradendo gladium in manum illorum ad occidendum nos.

   22. And Moses returned unto the Lord, and said, Lord, wherefore hast
   thou so evil-entreated this people? why is it that thou hast sent me?

   22. Tunc reversus est Moses ad Iehovam, et dixit, Domine, cur malum
   intulisti populo huic? cur misisti me?

   23. For since I came to Pharaoh to speak in thy name, he hath done evil
   to this people; neither hast thou delivered thy people at all.

   23. Nam ex quo veni ad Pharaonem ut loquerer in nomine tuo, malo
   affecit populum hunc: nec liberando liberasti populum tuum.

   19. And the officers of the children of Israel did see. Some take the
   Hebrew word R+E+ [70] , rang, for "grief," but refer it to the people;
   as though it were said, "the officers did see the people sorrowful,
   when they informed them of the command of the king." But the simpler
   sense, in my opinion, will be, that they saw no remedy for their evil
   case, and that they could not be delivered from the cruel bondage in
   which they were. Some also explain it, that the officers themselves
   felt, from their own experience, after they had been so inhumanly
   repulsed by the king, how unhappy was their condition. But if I must
   choose either meaning, I should prefer what I have above stated, that
   they themselves sympathized with the public calamity, whilst they could
   see no hope of deliverance. Unless, perhaps, it would be better thus to
   take it, -- that, when they came into the people's presence, they were
   themselves of sad countenance, and looked upon them with looks cast
   down by sorrow and shame, because they brought the cruel edict for
   doubling their labour. And certainly I willingly embrace this meaning,
   that when they were forced to promulgate the command of the king, their
   countenances betrayed their sorrow, because they could not evade the
   necessity of being the ministers of his ungodly tyranny and cruelty.
   For Moses adds immediately after, that they delivered the edict. Hence,
   then, their mournful aspect, because they unwillingly oppressed their
   brethren, whose troubles they would have preferred to lighten. The sum
   of the matter is, that their case was altogether desperate; because the
   officers themselves conveyed this message of the unchangeable cruelty
   of the tyrant, and by the agitation of their countenances bore witness
   that no mitigation could be hoped for.

   20. And they met Moses. Some translate it, [71] "they met together with
   Moses," taking the particle #T+, eth, for "together with;" but it is
   more in accordance with the context that the officers and some part of
   the elders or people encountered Moses and Aaron as they returned from
   Pharaoh. An accidental meeting is indicated, from whence it arose that
   their minds were still more exasperated against the Lord's servants.
   That blind grief is here described which, with a fury akin to madness,
   aroused the Israelites to unfounded anger against the innocent, who had
   deserved nothing of the kind. It is not indeed wonderful that they were
   so brutalized by the weight of their sorrows as to lose all sense of
   justice, and were even so completely driven out of their minds, as
   unreasonably to vent their indignation against the ministers of their
   deliverance; for this not unfrequently happens; but although it may be
   too common a fault, yet are not they free from the accusation of
   ingratitude who are carried away thus inconsiderately by the force of
   their passions; nay, we should learn from this example how carefully we
   ought to restrain our grief, which, if indulged, parts company both
   with reason and with kindness. For what could be more unjust than
   because Pharaoh is tyrannical and cruel to lay the blame on Moses and
   Aaron? But; this outbreak arose from want of faith; because they
   measure the favor of God by their immediate success. They had lately
   thanked God for their promised redemption; now, as if they had been
   deceived, they accuse Moses and Aaron. Hence we gather how wavering was
   their faith, which vanishes at once upon so slight a cause. If the
   calling of Moses had not been ratified by miracles, they might have
   taken occasion to be angry from their ill success; but now, when they
   had experimentally known that God was the author of the whole
   proceeding, it is an act of perversity and falsehood to accuse Moses of
   rashness; and thus they do injustice not only to a mortal man, but to
   God their deliverer -- an injustice which is doubled by the blasphemous
   abuse of His name, when they speak of Him as the promoter of a bad
   cause. For the expression, "the Lord -- judge," is, as it were, to
   impose upon Him the law by which He must condemn Himself. On this
   account intemperate grief is still more to be watched against, which,
   whilst it bursts out immoderately against men, does not even spare God.
   They did not indeed think that they were reproaching God and rejecting
   His loving-kindness; for the excess of their passion had transported
   them out of themselves. Meantime we must mark the source of the evil,
   namely, that they were impatient, because God did not immediately
   complete what He had promised, but deferred it for a time; and again,
   because they sought to be exempted from every evil. Thus they preferred
   rotting, as it were, in their miseries, to suffering some little
   inconvenience for the hope of the favor of God. And this cowardice is
   natural to almost all of us, that we prefer to be without God's help
   rather than to suffer under the cross, whilst He leads us to salvation
   gradually, and sometimes by a circuitous path. Nothing indeed is
   sweeter than to hear that our afflictions are regarded by God, and that
   He will come to our relief in tribulation; but if God's favor awakens
   the wrath of the ungodly against us, we shall be prepared to abandon
   all His promises rather than purchase the hopes they afford at so great
   a price. In the meantime, we see how kindly God contended with the
   intemperate and corrupt conduct of His people. For certainly by
   reproaching Moses and Aaron so rudely, the Israelites rejected (as far
   as in them lay) that message respecting their deliverance which they at
   first had greedily received; and yet He ceased not to carry on His work
   even to the end.

   22. And Moses returned. This return unto the Lord is here used in a bad
   sense for forsaking his office; for Moses is not related to have either
   calmly prayed, or, as in a difficult emergency, to have humbly sought
   counsel of the Lord; but, leaving the men with whom he had to do, to
   have gone back in disgust to God, to demand his dismissal. He returned,
   then, to God, that the whole undertaking might be abandoned, as though
   he had never been sent. This is what the words convey, since he openly
   expostulates with God, because He had permitted His people to be more
   cruelly entreated, though He had promised them deliverance. At first
   sight, his madness would seem to be greater than that of the whole
   people, because he directly and openly accuses God as the author of all
   the evil which Pharaoh had inflicted; yet I doubt not but that he
   rather sorrowfully recounted the complaints of the people than spoke
   his own sentiments. Still his bitterness is not altogether excusable,
   when he repents of his vocation, and is indignant, because an
   unsuccessful charge had been intrusted to him. But when he accuses the
   slackness of God in redeeming His people, it is made apparent how deep
   is the darkness which had taken possession of his mind. He had been
   forewarned in good time of the hardness of Pharaoh's heart; he had
   heard that he would not yield until crushed by God's mighty hand; now,
   forgetting of all, he marvels that their redemption is not complete.
   The same thing often occurs to us, that the doctrine of faith and hope,
   which in peaceful times shines brightly in our hearts and echoes from
   our tongue, is altogether lost when we come to serious conflict.
   Wherefore we ought to devote ourselves with greater goodwill to its
   study, that even in the most trying circumstances the recollection of
   it may be our support.
     __________________________________________________________________

   [70] R+E+, evil; A V., they (were) in evil (case.) The question for
   translators has been whether the pronoun in this clause may be rendered
   themselves S M has said, cum moerore; Hebraice cum malo, scilicet
   aspectu. Alii exponunt hic #W+T+M% pro N+P+ShM%, ut est sensus,
   viderunt praefecti Israelitorum se esse in magno moerore. The LXX. and
   the V. have rendered the pronoun by words equivalent to themselves -- W

   [71] In saying "some translate," C. is again adverting to S.M., but has
   rather chosen, with our A.V., to follow the LXX. and Vulgate. -- W.
     __________________________________________________________________
     __________________________________________________________________

   EXODUS 6
     __________________________________________________________________

   Exodus 6:1-8

   1. Then the Lord said unto Moses, Now shalt thou see what I will do to
   Pharaoh: for with a strong hand shall he let them go, and with a strong
   hand shall he drive them out of his land.

   1. Et dixit Jehova ad Mosen, Nunc videbis qued facturus sum Pharaoni:
   quia in manu robusta dimittet eos, in manu inquam robusta ejiciet eos e
   terra sua.

   2. And God spake unto Moses, and said unto him, I am the Lord:

   2. Et loquutus est Deus ad Mosen, dixitque illi, Ego Jehova.

   3. And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name
   of God Almighty; but by my name JEHOVAH was I not known to them.

   3. Apparui quidem Abrahae, Isaac, et Jacob in Deo onmipotente: in
   nomine tamen meo Jehova non sum cognitus illis.

   4. And I have also established my covenant with them, to give them the
   land of Canaan, the land of their pilgrimage, wherein they were
   strangers.

   4. Atque etiam erexi pactum meum cum illis, ut darem illis terram
   Chanaan, terram peregrinationum eorum, in qua peregrinati sunt.

   5. And I have also heard the groaning of the children of Israel, whom
   the Egyptians keep in bondage; and I have remembered my covenant.

   5. Ideoque ego audivi gemitum filiorum Israel, quos Aegyptii serviliter
   opprimunt: et recordatus sum foederis mei.

   6. Wherefore say unto the children of Israel, I am the Lord, and I will
   bring you out from under the burdens of the Egyptians, and I will rid
   you out of their bondage; and I will redeem you with a stretched-out
   arm, and with great judgments.

   6. Propterea dic filiis Israel, Ego Jehova, et educam vos ex oneribus
   Aegypti, et eruam vos e servitute illorum, et redimam vos in brachio
   extento, et in judiciis magnis.

   7. And I will take you to me for a people, and I will be to you a God;
   and ye shall know that I am the Lord your God, which bringeth you out
   from under the burdens of the Egyptians.

   7. Et assumam vos mihi in populum, et ero vobis in Deum, et scietis
   quod ego sum Jehova Deus vester, dum vos educo ex oneribus Aegypti.

   8. And I will bring you in unto the land concerning the which I did
   swear to give it to Abraham, to Isaac, and to Jacob; and I will give it
   you for an heritage: I am the Lord.

   8. Et introducam vos in terram, de qua levavi manum meam ut darem eam
   Abrahae, Isaac, et Jacob: daboque eam vobis in possessionem. Ego
   Jehova.

   1. Then the Lord said unto Moses. Moses was indeed unworthy of
   receiving so kind and gentle a reply from God; but the Father of all
   goodness of His infinite mercy pardoned both the sins of Moses and of
   the people, that He might effect the deliverance which he had
   determined. Yet He adduces nothing new, but repeats and confirms His
   former declaration, that Pharaoh would not obey until forcibly
   compelled to do so. The expression, "thou shalt see," is a tacit
   reproof of his immoderate impatience, in not waiting for the result of
   the promise. The reason is then added why God is unwilling that His
   people should be spontaneously dismissed by the tyrant, viz., because
   He wished the work of their liberation to be conspicuous. We must
   remark the strength of the words "drive them out;" as if He had said,
   that when Pharaoh had been subdued, and routed in the contest, he would
   not only consent, but would consider it a great blessing, for the
   people to depart as quickly as possible. The sum is, that he, who today
   refuses to let you depart, will not only set you free, but will even
   expel you from his kingdom.

   2. And God spake. God pursues His address, that Moses may again uplift
   the fainting courage of the people. Moreover, He rebukes their
   distrust, by recalling the memory of His covenant; for if this had been
   duly impressed upon their minds, they would have been much more firm in
   their expectation of deliverance. He therefore shews that He has now
   advanced nothing new; since they had heard long ago from the Patriarchs
   that they were chosen by God as His peculiar people, and had almost
   imbibed from their mother's breasts the doctrine of his adoption of
   them. Wherefore their stupidity is the more unpardonable, and more
   manifest, when they thus factiously complain of Moses, as if he had
   himself invented what he had promised them in the name of God. He also
   stings them by an implied comparison; Abraham, Isaac, and Jacob had
   eagerly embraced the promise given them, and had quietly, and
   perseveringly trusted in it; whilst they, who boasted of their descent
   from that holy stock, disdainfully rejected it, because its fulfillment
   did not immediately appear. And, in order to amplify their sin, he
   reasons from the less to the greater: since a fuller and clearer
   manifestation of it is presented to them than there had been to the
   fathers, it follows that they ought to have been more ready to believe
   it. Whence it is plain that their stupidity is inexcusable, since they
   will not receive God, when he is so familiarly presenting himself to
   them. Translators do not agree as to the epithet "Sadai." Some derive
   it from the word ShD+D+, shadad, and imagine that the final letter J+,
   yod, is the double D+, daleth If we agree to this, it will mean the
   same as "the Destroyer;" or at any rate will signify the awful majesty
   of God. Others are rather of opinion that the root is ShD+, shad, which
   means "a teat." To others it appears to be a compound word from the
   relative #ShR+, esher, or Sh, and D+J+, di, which in Hebrew means
   "sufficiency." Thus he will be called "Sadai," who abounds with all
   good things. It is indeed sure that they use this word in a good as
   well as a bad sense; for where Isaiah threatens that God will be the
   avenger of sins, he calls him "Sadai." (Isaiah 13:9.) So also in Job
   23:16, "Sadai troubleth me." In these and similar passages, the
   terrible power of God is unquestionably expressed; but when He promises
   to Abraham that He will be the God "Sadai," He is engaging himself to
   be merciful and bounteous. Here again, where He says that He appeared
   to the Fathers as the God "Sadai," He has not respect so much to His
   might in exercising judgment, as to His abundant and perfect
   loving-kindness; as though He had said, that He had manifested to
   Abraham and the other Patriarchs how great was His efficiency in
   preserving and defending His own people, and that they had known from
   experience how powerfully and effectually He cherishes, sustains, and
   aids them that are His. But although He declares what benefits He
   conferred upon them, He says that He was not known to them by His name
   "Jehovah;" signifying thus that He now more brightly manifested the
   glory of His divinity to their descendants. It would be tedious to
   recount the various opinions as to the name "Jehovah." It is certainly
   a foul superstition of the Jews that they dare not speak, or write it,
   but substitute the name "Adonai;" nor do I any more approve of their
   teaching, who say that it is ineffable, because it is not written
   according to grammatical rule. Without controversy, it is derived from
   the word H+J+H+, hayah, or H+W+H+, havah, and therefore it is rightly
   said by learned commentators to be the essential name of God, whereas
   others are, as it were, epithets. Since, then, nothing is more peculiar
   to God than eternity, He is called Jehovah, because He has existence
   from Himself, and sustains all things by His secret inspiration. Nor do
   I agree with the grammarians, who will not have it pronounced, because
   its inflection is irregular; because its etymology, of which all
   confess that God is the author, is more to me than an hundred rules.
   [72] Nor does God by "His name" in this passage mean syllables or
   letters, but the knowledge of His glory and majesty, which shone out
   more fully and more brightly in the redemption of His Church, than in
   the commencement of the covenant. For Abraham and the other Patriarchs
   were content with a smaller measure of light; whence it follows that
   the fault of their descendants would be less excusable, if their faith
   was not answerable to the increase of their grace. Meanwhile, Moses is
   awakened to activity whilst God is setting before him a magnificent and
   singular means of shewing forth His glory.

   4. And I have also established my covenant. The hope of the deliverance
   which He had formerly promised, and which the Patriarchs had expected,
   He confirms by alluding to the covenant, as I have just above said; and
   the particle G+M%, gam, which is twice repeated, is, in the first case,
   causal, in the second, illative, as much as to say, "Since I covenanted
   with your fathers, therefore I have now determined to bring you into
   the land of Canaan;" unless it be preferred to resolve it thus, "I, the
   same who established the covenant with your fathers, now also have
   heard your groaning." Moreover, because the covenant is founded on free
   grace, God commands the redemption to be expected as much from His good
   pleasure as from His steadfastness. But He again commends the faith of
   Abraham, Isaac, and Jacob, because they patiently consented to be
   strangers and pilgrims in the land of Canaan, which by the covenant of
   God was their own lawful inheritance. For it was a proof of their
   exemplary virtue, to be wanderers all their lives, and not to have a
   single corner to put their foot upon, unless what was granted them by
   sufferance for the erection of their tents, being at the mercy of their
   neighbors; as natives are always apt to despise strangers. And by this
   comparison the slowness of heart and ingratitude of their posterity is
   the more condemned, if they refuse to take possession of this land,
   which was so earnestly desired by their holy fathers, and at the sight
   of which alone they counted themselves blessed, although they were only
   sojourners there.

   5. And I have also heard the groaning. He assigns the reason why He so
   long had delayed to fulfill His promise, viz., because He would have
   His people sorely troubled, that He might more openly succor them in
   their affliction; besides, He chose that they should be unjustly
   oppressed by the Egyptians, in order that He might more justly rescue
   them from their tyrannical masters, as He had said to Abraham that He
   would avenge them after they had been afflicted. (Genesis 15:13, 14.)
   He therefore reminds them by this circumstance, that the due time for
   helping them had come; because, if they had been always treated
   humanely, and the laws of hospitality had been observed towards them,
   there would have been no cause for shaking off the yoke; but now, after
   that the Egyptians, regardless of all justice, had broken faith with
   them, it was just that the groaning and cries of His cruelly afflicted
   people should be heard by God. But He always expressly asserts that
   this depended on the covenant, both that the Jews might acknowledge him
   to be only bound to them by regard to His own free promise, and also
   that, being persuaded that He is true to His promises, they might more
   surely expect deliverance. The meaning of God's "remembering" His
   promise I have elsewhere said to be, that he shews His remembrance of
   it by what He does. [73] What follows in the next verse, "Say unto the
   children of Israel, I am the Lord," is intended to remove their doubts.
   It was a thing as impossible to human apprehension, to tear away this
   weak and unwarlike people from their cruel tyrants, as to rescue sheep
   from the jaws of wolves, and to preserve them in safety after they had
   been mangled and wounded by their teeth. Therefore God begins by
   declaring his incomparable power, to shew that there is no difficulty
   with Him in performing anything whatever, although incredible.
   Therefore, he adds, that he would "redeem them with a stretched-out
   arm, and with great judgments," as much as to say, I will give
   miraculous proofs of my mighty power, which shall surpass all human
   apprehension. By "judgments," [74] He means the manner of His dealing,
   which would at the same time testify His justice. For with the Hebrews
   this word means any disposition, method, order, or custom, and
   sometimes also measure. We say in French, facons notables ou estranges,
   (notable or strange fashions.)

   7. And I will take you to me. The end of their liberation is here
   described in the continued tenor of His grace. For it would have been
   little that the people should once be redeemed from Egypt, unless, when
   redeemed, they had lived under the defense and guardianship of God. As,
   therefore, He had long since separated the holy seed of Abraham from
   the other nations by circumcision, He now again sets it apart,
   (sanctificat,) and promises that he will be their God. In these words,
   then, their peculiar election, as well as its perpetuity, is asserted;
   since to be accounted the people of God means the same as to be by
   especial privilege received into his favor, and to be called by
   adoption to the hope of eternal salvation. But the future tense shews
   that the benefit was not to be merely temporal, when God with a
   stretched-out arm shall bring the people out of Egypt, but that this
   should only be the beginning of eternal protection. Moreover, we should
   observe the anagoge or similitude between us and the Israelites,
   because God has once delivered us by the hand of his only-begotten Son
   from the tyranny of Satan, to this end, that he may always pursue us
   with his paternal love. Afterwards he subjoins the possession of the
   land of Canaan as an earnest or pledge, which was given to the
   Israelites, in order that God might always dwell among them, protect
   them with his aid, and defend them with his power. I have said that
   this was the earnest of their adoption, because the faith of the
   fathers was not to be tied to earthly blessings, but to tend to an
   higher object. Meanwhile, by this outward sign God shewed them that
   they were his peculiar people, for whose habitation he chose the land
   in which he would be worshipped. By saying He "would lift up his hand,"
   [75] He means in confirmation, because the promise was ratified by the
   addition of an oath. It is indeed certain that there is enough and more
   than enough steadfastness in the simple word of God; but He made this
   concession to man's weakness, and interposed His sacred name as a
   pledge, that they might with fuller confidence be persuaded that
   nothing was promised them in vain. To lift up the hand, means to swear;
   a similitude taken from men, who, by this gesture, testify that they
   speak in the sight of God, as if they would call Him down as a witness
   from heaven. This is not applicable to God, who swears by Himself,
   because there is none greater to whom He may lift His hand, (Hebrews
   6:13;) but, metaphorically, the custom of men is transferred to Him. As
   to the insertion, that "they should know that He was the Lord," after
   they had been brought forth, it contains an indirect rebuke; since that
   knowledge is too late which comes after the event. But at the same
   time, He promises that He would cause them openly to experience how
   true He is in all His sayings, that the Israelites may more constantly
   expect their redemption. Repeating at the close that He is Jehovah, He
   magnifies (as He had just before done) His invincible power, which
   easily surmounts all impediments; whilst this expression also contains
   a testimony to His truth, as if He had said that He alone can be safely
   trusted to, because He is both faithful in His promises and possessed
   of infinite power.
     __________________________________________________________________

   [72] "A. Pfeiffer in his Dubia vexata, rightly observes upon this
   passage. The name Jehovah was not, strictly and literally, unknown to
   the fathers, but it was so, in respect of the perfect fulfillment of
   the promises implied in it; more especially, that glorious one of the
   deliverance out of Egypt." -- Rosenmuller in Brightwell. "Prior to that
   time, the name Jehovah had been often used to describe the existence,
   the necessity, or the unchangeableness of God; but now, to indicate His
   faithfulness, His truth and constancy, in keeping and fulfilling His
   promises." -- Dathe in loco. Holden, however, and others, would elude
   the difficulty by reading the clause interrogatively. He says, "It is
   impossible to read the history of Abraham, etc., without being
   convinced that both the name of Jehovah, and the attributes implied by
   that name, were known to them. Our A.V., therefore, must be erroneous.
   Now every difficulty will be removed by reading it interrogatively,
   `And by my name Jehovah was I not known to them?' which is both
   agreeable to the Hebrew idiom, and to the scope of the context."

   [73] Vide Note on chap. 2. 24, "demonstrationem effectus." -- Lat.

   [74] ShP+TjJ+M%, judicial inflictions What C. has said of the latitude
   of the meanings assignable to this word, is rather true of the kindred
   noun, S+ShP+Tj. -- W

   [75] Vide margin of A.V.
     __________________________________________________________________

   Exodus 6:9-13

   9. And Moses spake so unto the children of Israel: but they hearkened
   not unto Moses for anguish of spirit, and for cruel bondage.

   9. Et ita loquutus est Moses ad filios Israel: sed non audierunt Mosen
   prae angustia spiritus, et prae dura servitute.

   10. And the Lord spake unto Moses, saying,

   10. Loquutus autem est Jehova ad Mosen, dicens,

   11. Go in, speak unto Pharaoh king of Egypt, that he let the children
   of Israel go out of his land.

   11. Ingredere et Ioquere ad Pharaonem regem Aegypti, ut dimittat filios
   Israel e terra sua.

   12. And Moses spake before the Lord, saying, Behold, the children of
   Israel have not hearkened unto me; how then shall Pharaoh hear me, who
   am of uncircumcised lips?

   12. Tunc loquutus est Moses coram Jehovah, dicendo, Ecce, filii Israel
   non audierunt me: et quomodo audiet me Pharao qui sum incircumcisus
   labiis?

   13. And the Lord spake unto Moses and unto Aaron, and gave them a
   charge unto the children of Israel, and unto Pharaoh king of Egypt, to
   bring the children of Israel out of the land of Egypt.

   13. Loquutus autem fuerat Jehova ad Mosen, et Aharon, dederatque eis
   mandata ad filios Israel et ad Pharaonem regem Aegypti, ut emitteret
   filios Israel e terra Aegypti.

   9. And Moses spake so. From this verse it appears that Moses is
   referring to the second message which he was commanded to bear. For
   they had before heard with great joy and approbation, and had expressed
   their thankfulness to God, that the time of their deliverance was come.
   Now Moses relates that their hearts were shut against the announcement
   that he made to them of this grace. Thus do the afflicted often, by
   closing their ears, shut the gate against the promises of God, which is
   indeed a marvelous thing. For it is not to be wondered at, if they who
   are full and intoxicated with prosperity, reject the mercy of God; but
   it is contrary to nature that the sorrow which ought to awaken the
   longings of those who are overwhelmed with trouble, should be an
   obstacle to their receiving the comfort freely offered them of God. But
   it is too common for people the more they are respectively afflicted,
   to harden themselves against the reception of God's help. Moses relates
   that the children of Israel were affected by this disease, when so kind
   an invitation of God was repulsed from their deaf ears, because anguish
   had taken possession of their hearts. But since it is natural for us to
   be thus straitened by pain and grief, let us learn from this example to
   struggle that our minds should escape from their sorrows, so far at
   least as to be able to receive the grace of God; for there is no
   greater curse than to be rendered heavy and dull, so as to be deaf to
   God's promises.

   10. And the Lord spake unto Moses. Moses more clearly sets forth how
   indulgently God bore with the malevolent repulse of the people; the
   just reward of which would have been, that He should have suffered them
   to rot a hundred times over in their miseries, when they so obstinately
   rushed to their own destruction. It is, therefore, of His extraordinary
   loving-kindness, that He ceases not to aid those who are willing to
   perish. Moreover, it must be observed, that Moses was strengthened by
   this new command, since he had been himself shaken by the despair of
   the people. But; it was no trifling sin to be so hardened and stupified
   by misfortune, as to reject the remedy proposed to them. He might then
   reasonably conjecture, that he was to proceed no further, lest he
   should be foolishly exposing himself to so many anxieties at his own
   great peril, and with no profitable result. But God meets this
   temptation, and commands him, nevertheless, to contend perseveringly
   with the obstinacy of Pharaoh. But the answer of Moses shews, that this
   legation had been again enjoined upon the holy man, since the time that
   the anguish of the people had closed the way of God's grace. For when
   at first the people were aroused by the first message to a cheerful
   hope of deliverance, this happy commencement had encouraged Moses to
   extraordinary energy for the performance of his task; and this might
   naturally fail him upon the unprosperous event which had now taken
   place, until he had been animated anew to perseverance. He therefore
   asks to be dismissed, lest his labor should be in vain, and reasons
   from the less to the greater, since it would be much more difficult to
   influence the mind of Pharaoh to give up his claims against his will,
   than to persuade the afflicted (people) to receive the aid proffered to
   them from on high. But he had now learnt from experience, that the
   people's hearts were as a door closed against God; why then should he
   try to move the exceeding great rock from its place? Although it was
   not his design to shake off the burden of the vocation imposed upon
   him, yet he would have willingly withdrawn himself indirectly, and
   turned his back upon it. Thus we sometimes see the heartiest of God's
   servants beginning to faint in the midst of their course, especially
   when they encounter difficulties, and stumble upon some path which is
   worse than they expected. Wherefore we must the more earnestly entreat
   of God, that amidst the various trials against which we have to
   struggle, He may never deprive us of the assistance of His power, but
   rather continually inspire us with new strength in proportion to the
   violence of our contests. But what hope of the deliverance now
   survived, the minister of which was so down-hearted and depressed, and
   which the people themselves had so openly despised, if God had not
   accomplished all things by Himself? Nor is there any doubt that He
   wished to shew, by this failure on the part of men, that His own hand
   was sufficient for Him. That Moses should call himself "of
   uncircumcised lips," I refer to his stammering, which he had before
   alleged as an obstacle; although, if any prefer to understand it
   otherwise, I make no strong objection.

   13. And the Lord spake unto Moses. I translate it, "the Lord had spoken
   unto Moses;" because reference is here made to the commencement of his
   calling, and, therefore, the sense will be more accurately rendered by
   the perfect past tense; for he repeats, what he had already said, that
   he and Aaron his brother had not acted rashly, but had been
   commissioned by the command of God. The drift is, that however often
   the work might have been in some way interrupted, the counsel of God
   still held firm for the liberation of the people. But it is evident
   that he speaks of the first command, because he says that he and his
   brother were sent as well to the children of Israel as to Pharaoh.
     __________________________________________________________________

   Exodus 6:14-30

   14. These be the heads of their fathers' houses: The sons of Reuben,
   the first-born of Israel; Hanoch, and Pallu, Hezron, and Carmi: these
   be the families of Reuben.

   14. Ista sunt capita domus patrum suorum, filii Reuben primogeniti
   Israel, Henoch et Phallu, Hesron et Charmi. Hae cognationes Reuben.

   15. And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin,
   and Zohar, and Shaul the son of a Canaanitish woman: these are the
   families of Simeon.

   15. Filii Simeon, Jemuel, et Jamin, Ohad, et Jachin et Sohar, et Saul
   filius Chananaeae. Hae cognationes Simeon.

   16. And these are the names of the sons of Levi, according to their
   generations; Gershon, and Kohath, and Merari. And the years of the life
   of Levi were an hundred thirty and seven years.

   16. Et haec nomina filiorum Levi in generationibus suis, Gerson et
   Kehath et Merari. Anni autem vitae Levi triginta septem et centum anni.

   17. The sons of Gershon; Libni and Shimi, according to their families.

   17. Filii Gerson, Libni et Simei secundum cognationes suas.

   18. And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel.
   And the years of the life of Kohath were an hundred thirty and three
   years.

   18. Filii Kehath, Amram et Ishar, Hebron et Uziel. Anni antem vitae
   Kehath triginta tres et centum anni.

   19. And the sons of Merari; Mahli and Mushi: these are the families of
   Levi, according to their generations.

   19. Filii vero Merari, Mahli, et Musi. Hae familiae Levi secundum
   generationes suas.

   20. And Amram took him Jochebed his father's sister to wife; and she
   bare him Aaron and Moses. And the years of the life of Amram were an
   hundred and thirty and seven years.

   20. Accepit autem Amram Jochebed amitam suam in uxorem, quae genuit ei
   Aharon et Mosen. Porro anni vitae Amram triginta septem et centum anni.

   21. And the sons of Izhar; Korah, and Nepheg, and Zichri.

   21. Filii Ishar, Corah et Nepheg et Zichri.

   22. And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.

   22. Et filii Uziel, Misael et Elsaphan et Sithri.

   23. And Aaron took him Elisheba, daughter of Amminadab, sister of
   Naashon, to wife; and she bare him Nadab and Abihu, Eleazar and
   Ithamar.

   23. Et accepit Aharon Eliseba filiam Amminadab sororem Nahasson sibi in
   uxorem, quae peperit ei Nadab et Abihu, et Eleazar et Ithamar.

   24. And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are
   the families of the Korhites.

   24. Filii Corah Assir et Elcanah et Abiasaph. Hae familiae Corhitarum.

   25. And Eleazar, Aaron's son, took him one of the daughters of Putiel
   to wife; and she bare him Phinehas: these are the heads of the fathers
   of the Levites, according to their families.

   25. Eleazar autem filius Aharon sumpsit sibi e filiabus Putiel in
   uxorem, quae peperit ei Pinhas. Haec capita patrum Levitarum secundum
   cognationes suas.

   26. These are that Aaron and Moses, to whom the Lord said, Bring out
   the children of Israel from the land of Egypt, according to their
   armies.

   26. Hic est Aharon et Moses, ad quos dixit Jehova, Educite filios
   Israel e terra Aegypti per exercitus suos.

   27. These are they which spake to Pharaoh king of Egypt, to bring out
   the children of Israel from Egypt: these are that Moses and Aaron.

   27. Ipsi sunt qui loqunti suni ad Pharaonem regem Aegypti, ut emitteret
   filios Israel ex Aegypto. Ipse est Moses et Aharon.

   28. And it came to pass, on the day when the Lord spake unto Moses in
   the land of Egypt,

   28. Accidit autem quo die loquutus est Jehova ad Mosen in terra
   Aegypti,

   29. That the Lord spake unto Moses, saying, I am the Lord: speak thou
   unto Pharaoh king of Egypt all that I say unto thee.

   29. Quo loquutus est Jehova ad Mosen, dicendo: Ego Jehova: loquere ad
   Pharaonem regem Aegypti quaecunque ego loquor ad te:

   30. And Moses said before the Lord, Behold, I am of uncircumcised lips,
   and how shall Pharaoh hearken unto me?

   30. Tunc ait Moses coram Jehova, Ecce ego incircumcisus sum labiis, et
   quomodo audiet me Pharao?

   14. These be the heads. The object of Moses here is to testify to all
   ages the origin of his race, that none may doubt that, in the free
   departure of the people, the promise given to Abraham was completed.
   For if the Israelites had gone forth under any other leader, there
   might have been some question as to the chief author of it; now, since
   Moses was chosen from that family, and from the posterity of Abraham,
   it more dearly appears that the whole matter was effected under the
   guidance of God. But although he enumerates not only the tribe of Levi,
   but begins with Reuben the first-born, and then subjoins Simeon, still
   it is easily seen that he especially refers to the tribe of Levi; yet,
   because the families of Reuben and Simeon came first in order, he fitly
   proceeds from them to the third. He does not, however, recount the
   others at present, because a more favorable opportunity would occur
   hereafter. This, then, is the point to be observed, that the minister
   of their deliverance, by whose hand God would ratify the truth of His
   promise, was chosen from the race of Abraham. And certainly we see how
   Satan in opposition has obscured, through profane writers, this
   memorable history with many fables, and especially when he cunningly
   endeavors to bury the race of Abraham. Moses, by divine wisdom,
   anticipates this subtlety, mentioning the heads of the families by
   name, lest there should be any obscurity about the origin of the
   nation.

   16. And these are the names of the sons of Levi. Because it was
   especially desirable to know the origin of Moses and Aaron, he refers
   to it at greater length, and more distinctly enmnerates the families
   which descended from the patriarch Levi; not to attribute any peculiar
   dignity to his own race, but to make it appear more dearly that the
   people was not brought out by any stranger, but that he, who was to be
   the witness among his brethren of the power, and grace, and truth of
   God, was divinely chosen from the genuine stock of Abraham. And
   certainly it was right that this incomparable blessing of God, if any,
   should not only be celebrated, but also proved, in order that its
   certainty might be preserved, as well as its memory, in all ages. But
   how remote from any ambitious feeling was the design of Moses in this
   narrative, we may gather from a single part of it, where he says that
   he was the offspring of his father's aunt; [76] for although the law
   had not yet forbidden illicit marriages, yet did nature itself dictate,
   that it was improper for a nephew to have connection with his aunt, who
   stands in the degree of his mother. When, therefore, Moses does not
   hesitate to confess that he sprang from an incestuous marriage, he does
   not only fail to consult his own reputation, but ingenuously proclaims
   the disgrace of his parents, for the sake of illustrating solely the
   glory of God. Nor was ignorance excusable, although the law was as yet
   unwritten, in neglecting the distinction between right and wrong, by
   the violation of natural modesty. But because men are too apt to
   indulge in such licentiousness, it was necessary to prohibit in express
   terms these vile affections, which have almost always immoderately and
   extensively prevailed amongst Orientals. Meanwhile, we may learn that
   the imitation of the patriarchs is not safe, when we think that we may
   indiscriminately adopt whatever they did. That in their long lives,
   Levi, Kohath, and Amram begat so few children, viz., the first, three;
   the second, four; the third, two; did not occur without the design on
   the part of God, that, in the incredible fecundity which afterwards
   ensued, the miracle of His grace might appear more clearly; for who
   would have thought that it could happen that, in less than 200 years,
   so immense a multitude could spring from so few persons? Nor did it
   happen by human provision; but after God, according to His wont, had
   seemed to mock them in their humble and contemptible beginnings, His
   power was more brightly manifested by their sudden and unusual
   multiplication. I pass over some points which seem to be of little or
   no importance.

   26. These are that Aaron and Moses. It is not without a cause that
   Moses so often reasserts that their office was assigned to himself and
   his brother by the command of God, both that the Israelites may
   perceive that they were rescued from their deep abyss by divine grace,
   and that their minds may be recalled to God's ancient covenant, and may
   acknowledge that their Fathers' hope was not in vain; and, finally,
   that they may hereafter altogether devote themselves to God. There
   seems, also, to be an indirect antithesis between the armies of the
   people and two vile and abject men. For they would have been far from
   being able to bear so weighty a burden, unless God had exceeded all
   their hopes in working miraculously by their hands. Therefore the
   Spirit magnifies elsewhere this grace, that God

   "led his people, like a flock, by the hand of Moses and Aaron." (Psalm
   77:20)

   For what could be less probable than that a great multitude, which
   would make up many nations, should obey the commands of two men, should
   be ruled by their counsel, and gathered into one place by their
   exertions, in order that they should migrate into another land against
   the will of a very powerful king? For what was their united authority
   to command twelve armies, separated in their several battalions? What
   no earthly kings, with all their power and wisdom, their terror and
   their threats, could effect, God performed by means of two unwarlike
   men, neither experienced nor renowned; when Moses himself, alarmed by
   the magnitude of the work, often deprecated the commission entrusted to
   him. For, at the end of this chapter, he again repeats his excuse, that
   he was not eloquent, but of hesitating and embarrassed speech. This,
   then, is the point to which all tends, viz., to assign to God the
   praise of His loving-kindness, and to heighten His glory. There is some
   ambiguity in verse 28, for it might be read separately with this sense,
   that "God not only spoke in the wilderness of Midian, to set Moses over
   the people in their deliverance, but also in Egypt after some time had
   elapsed;" thus "on the day," would mean, "after some time," but it
   seems better to me to read the three verses in connection with each
   other.
     __________________________________________________________________

   [76] Jeremy Taylor, on the Rule of Conscience, Book 2., Rule 3, says,
   "Amram, the father of Moses, begat him of his cousin-german Jochabed.
   That she was his aunt, is commonly supposed; but the LXX., and the
   vulgar Latin, report her to be his aunt's daughter, though, by the
   style of the Hebrews, she was called his aunt." -- Ed. Heber. 1839,
   vol. 12, p. 330. Corn. a Lapide, also, in Exodus 2:1, trusting to the
   same authorities, and the Chaldee Paraphrast, rejects the scoff of C.,
   as he calls it, in alleging that Moses sprang from an incestuous
   marriage.
     __________________________________________________________________
     __________________________________________________________________

   EXODUS 7
     __________________________________________________________________

   Exodus 7:1-7

   1. And the Lord said unto Moses, See, I have made thee a god to
   Pharaoh; and Aaron thy brother shall be thy prophet.

   1. Et dixit Jehova ad Mosen, Ecce, dedi te Deum Pharaoni, eritque
   Aharon frater tuus Propbeta tuus

   2. Thou shalt speak all that I command thee; and Aaron thy brother
   shall speak unto Pharaoh, that he send the children of Israel out of
   his land.

   2. Tu loqueris omnia quae mandavero tibi, et Aharon frater loquetur ad
   Pharaonem, ut dimittat filios Israel e terra sua.

   3. And I will harden Pharaoh's heart, and multiply my signs and my
   wonders in the land of Egypt.

   3. Ego autem indurabo cor Pharaonis, et multiplicabo signa mea, atque
   portenta mea in terra Aegypti.

   4. But Pharaoh shall not hearken unto you, that I may lay my hand upon
   Egypt, and bring forth mine armies, and my people the children of
   Israel, out of the land of Egypt, by great judgments.

   4. Et non audiet vos Pharao: sed extendam manum meam super Aegyptum, et
   educam exercitus meos, et populum meum filios Israel e terra Aegypti in
   judiciis magnis.

   5. And the Egyptians shall know that I am the Lord, when I stretch
   forth mine hand upon Egypt, and bring out the children of Israel from
   among them.

   5. Et cognoscent Aegyptii quod ego sim Jehova, quum extendero manum
   meam super Aegyptum, et eduxero filios Israel e medio eorum.

   6. And Moses and Aaron did as the Lord commanded them, so did they.

   6. Fecit ergo Moses et Aharon: sicuti praeceperat Jehova ipsis, sic
   fecerunt.

   7. And Moses was fourscore years old, and Aaron fourscore and three
   years old, when they spoke unto Pharaoh.

   7. Moses autem filius octoginta annorum fuit, et Aharon filius
   octoginta trium annorum, quum loquerentur ad Pharaonem.

   1. And the Lord said unto Moses. Moses again repeats, that consolation
   was afforded him in his anxiety, and a remedy given for his want of
   faith; since he was both armed himself with divine authority, and Aaron
   was appointed as his companion and assistant. For that he was "made a
   god to Pharaoh," means that he was furnished with supreme authority and
   power, whereby he should cast down the tyrant's pride. [77] Nor did God
   take away anything from Himself in order to transfer it to Moses; since
   He so communicates to His servants what is peculiar to Himself as to
   remain Himself in His completeness. Nay, whenever He seems to resign a
   part of His glory to His ministers, He only teaches that the virtue and
   efficacy of His Spirit will be joined with their labors, that they may
   not be fruitless. Moses, therefore, was a god to Pharaoh; because in
   him God exerted His power, that he should be superior to the greatness
   of the king. It is a common figure of the Hebrews, to give the title of
   God to all things excellent, since He alone reigns over heaven and
   earth, and exalts or casts down angels, as well as men, according to
   His will. By this consolation, as I have said, the weakness of Moses
   was supported, so that, relying on God's authority, he might fearlessly
   despise the fierceness of the king. A reinforcement is also given him
   in the person of his brother, lest his stammering should be any
   hinderance to him. It has been already remarked, that it was brought
   about by the ingratitude of Moses, that half the honor should be
   transferred to his brother; although God, in giving him as his
   companion, so far lessened his dignity as to put the younger before the
   first-born. The name of "Prophet" is here used for an interpreter;
   because the prophetical office proceeds from God alone. But, because
   God delivered through one to the other what He wished to be said or
   done, Aaron is made subject to Moses, just as if he had been God; since
   it is fit that they should be listened to without contradiction who are
   the representatives of God. And this is made clearer in the second
   verse, where God restricts the power given to Moses, and circumscribes
   it within its proper bounds; for, when He directs him to speak whatever
   He commands, He ranks him as His minister, and confines him under
   authority, without departing from His own rights.

   3. And I will harden. As the expression is somewhat harsh, many
   commentators, as I have before said, take pains to soften it. Hence it
   is that some take the words in connection, "I will harden Pharaoh's
   heart by multiplying my signs;" as if God were pointing out the
   external cause of his obstinacy. But Moses has already declared, and
   will hereafter repeat it, that the king's mind was hardened by God in
   other ways besides His working miracles. As to the meaning of the
   words, I have no doubt that, by the first clause, God armed the heart
   of His servant with firmness, to resist boldly the perversity of the
   tyrant; and then reminds him that he has the remedy in his hand. Thus,
   then, I think this passage must be translated, "I indeed will harden
   Pharaoh's heart, but I will multiply my signs;" as though He had said,
   his hardness will be no obstacle to you, for the miracles will be
   sufficient to overcome it. In the same sense, He adds immediately
   afterwards, "Although Pharaoh should not hear you, still I will lay on
   my hand;" for thus, in my opinion, the conjunctions should be resolved
   adversatively I do not altogether reject the interpretation of others;
   "I will harden Pharaoh's heart, that I may multiply my signs;" and, "He
   [78] will not hearken unto you, that I may lay on my hand." And, in
   fact, God willed that Pharaoh should pertinaciously resist Moses, in
   order that the deliverance of the people might be more conspicuous.
   There is, however, no need of discussing at length the manner in which
   God hardens reprobates, as often as this expression occurs. Let us hold
   fast to what I have already observed, that they are but poor
   speculators who refer it to a mere bare permission; because if God, by
   blinding their minds, or hardening their hearts, inflicts deserved
   punishment upon the reprobate, He not only permits them to do what they
   themselves please, but actually executes a judgment which He knows to
   be just. Whence also it follows, that He not only withdraws the grace
   of His Spirit, but delivers to Satan those whom he knows to be
   deserving of blindness of mind and obstinacy of heart. Meanwhile, I
   admit that the blame of either evil rests with the men themselves, who
   willfully blind themselves, and with a willfulness which is like
   madness, are driven, or rather rush, into sin. I have also briefly
   shewn what foul calumniators are they, who for the sake of awakening
   ill-will against us, pretend that God is thus made to be the author of
   sin; since it would be an act of too great absurdity to estimate His
   secret and incomprehensible judgments by the little measure of our own
   apprehension. The opponents of this doctrine foolishly and
   inconsiderately mix together two different things, since the hardness
   of heart is the sin of man, but the hardening of the heart is the
   judgment of God. He again propounds in this place His great judgments,
   in order that the Israelites may expect with anxious and attentive
   minds His magnificent and wonderful mode of operation.

   5. And the Egyptians shall know. This is a species of irony, viz., that
   the Egyptians, subdued by the plagues, should at last begin to feel
   that their contention was against God. The object, however, of God was
   to encourage Moses, lest he should fail before the madness and fury of
   his enemies. Therefore, although the Egyptians might be stupid n their
   rage, still God declares that in the end they would know that they had
   fought to their own destruction when they waged war against heaven; for
   there is an implied antithesis between their tardy acknowledgment of
   this and their present slowness of heart, which was at length forcibly
   removed when God thundered openly against them from heaven. For we know
   how unconcernedly the wicked oppose their [79] iron obstinacy to the
   Divine threatenings, until they are forced into a state of alarm by
   violence; not because they are humbled beneath the hand of God, but
   because they see that by all their raging and turbulence they cannot
   escape from punishment; just as drunkards, awakened from their
   intoxication, would willingly drown their senses in eternal sleep, and
   even in annihilation; yet, whether they will or not, they must bear the
   pains of their intemperance. Moreover, this acknowledgment which was to
   be extorted from the unwilling, admonished Moses and others [80] to
   attribute just praise to the power of God, before they were
   experimentally convinced of it. It is true, indeed, that the sincere
   worshippers of God also are sometimes instructed by punishments, (to
   which reference is made, Isaiah 26:9, "when thy judgments are in the
   earth, the inhabitants of the world will learn righteousness;") but a
   kind of "knowledge" is here pointed out which so prostrates the
   reprobate that they cease not to lift up their horns, as it were,
   against God; and thus it casts them down without amending them. There
   was also an experimental knowledge for the elect people, of which
   mention has been already made, (Isaiah 6:7,)

   "ye shall know that I am the Lord your God, after that I shall have
   brought you out from the land of Egypt;"

   but this (properly speaking) is nothing more than a confirmation of the
   faith which, before the event takes place, is content with the simple
   word. Or, God certainly, by the event itself, reproves the dullness of
   His people when He sees that their confidence in His own word is not
   sufficiently strong. But the wicked so know God, that, lost in shame
   and fear, they see not what they do see.

   6. And Moses and Aaron did. It is not for the sake of boasting that
   Moses reports his own obedience; but after having ingenuously confessed
   his hesitation, he now relates that he and his brother were in better
   courage for the performance of their office. In the meantime he shows
   that he, as well as his brother, was God's minister, and that he
   brought no industry, nor talent, nor counsel, nor dexterity himself,
   but simply obeyed God. Still from their example we must learn, that as
   we may not set about anything except what God prescribes, so we ought
   obediently and without objection to pursue whatever He commands. What
   follows as to their age is meant in amplification; since it was no
   common case, considering the natural coldness and heaviness of old age,
   that two octogenarians should have actively engaged in so difficult a
   charge. For I do not assent to the opinion of those who think that
   their dignity was enhanced by their age. I admit that age is venerable;
   but Moses had far different views, namely, that, excluding all human
   means, he might celebrate God's glory, who performed so mighty a work
   by men who were failing and decrepit with age. For although their vigor
   was as yet unabated, their old age might have made them timid, and
   might have also affected the people with anxiety, when they beheld
   their leaders to be not only of advanced age, but even naturally not
   far from the grave.
     __________________________________________________________________

   [77] "The word Elohim, as the Hebrews remark, whether applied to God,
   or to men, or to angels, signifies judicial power." -- Grotius in Pol.
   Syn.

   [78] It is thus translated in A.V.

   [79] "Leur fierte, comme un bouclier de fer;" their pride like an iron
   buckler. -- Fr.

   [80] Les autres fideles. -- Fr.
     __________________________________________________________________

   Exodus 7:8-13

   8. And the Lord spake unto Moses and unto Aaron, saying,

   8. Et dixit Jehova ad Mosen et Aharon, dicendo.

   9. When Pharaoh shall speak unto you, saying, Shew a miracle for you:
   then thou shalt say unto Aaron, Take thy rod, and cast it before
   Pharaoh, and it shall become a serpent.

   9. Si loquutus fuerit ad vos Pharao, dicendo, Statuite vobis prodigium:
   tunc dices ad Aharon, Tolle virgam tuam, et projice coram Pharaone, et
   fiet in serpentem.

   10. And Moses and Aaron went in unto Pharaoh, and they did so as the
   Lord had commanded: and Aaron cast down his rod before Pharaoh, and
   before his servants, and it became a serpent.

   10. Venit ergo Moses et Aharon ad Pharaonem, et ita fecerunt ut
   praeceperat Iehova. Et projecit Aharon virgam suam coram Pharaone et
   coram servis ejus, et fuit in serpentem.

   11. Then Pharaoh also called the wise men and the sorcerers: now the
   magicians of Egypt, they also did in like manner with their
   enchantments.

   11. Tunc vocavit etiam Pharao sapientes et incantatores, et fecerunt
   etiam ipsi magi Aegyptiorum hoc modo suis incantationibus.

   12. For they cast down every man his rod, and they became serpents: but
   Aaron's rod swallowed up their rods.

   12. Projecerunt enim singuli virgas suas, quae fuerunt in dracones.
   Devoravit tamen virga Aharon virgas illorum.

   13. And he hardened Pharaoh's heart, that he hearkened not unto them;
   as the Lord had said.

   13. Et obduravit cor Pharaonis, neque audivit illos, sicuti loquutus
   erat Jehova.

   8. And the Lord spake. No wonder that Moses often repeats the same
   thing, because he wrote for persons of rude and dull minds. But it
   behooves us, lest we should be disgusted by his simple and popular
   style, diligently to examine how little we are inclined to be acute and
   earnest in our consideration of the works of God. No doubt there is
   here related what we have already heard respecting the change of the
   rod into a serpent, except that he now tells us that the miracle which
   had before been performed in the wilderness of Midian, and afterwards
   in Egypt, in the sight of the people, was likewise performed once more
   before Pharaoh. Moreover, we gather from hence that at the request of
   Pharaoh the servants of God had proved and testified their vocation;
   and therefore that his pertinacity was the less excusable, since he
   despised the power of God so manifestly shewn forth. For this is usual
   with unbelievers, to demand proofs of God's power, which they may still
   discredit, -- not that they professedly scorn God, but because their
   secret impiety urges them to seek after subterfuges. The message is
   disagreeable and full of what is annoying to the proud king; and
   because he does not dare directly to refuse God, he invents a plausible
   pretext for his refusal, by asking for a miracle; and when this is
   performed, he seeks still deeper lurking places, as we shall very soon
   perceive. Since, therefore, it was certain that he would not pay a
   willing obedience to the divine command, and would not yield before he
   had been miraculously convinced, God furnishes His servants with a
   notable and sure testimony of His power. Moreover, the change of the
   crook, or shepherd's staff, into a serpent had this object, namely,
   that the mean and rustic guise of Moses should not be despised. For
   (since kings are wont to exalt themselves very highly) Pharaoh might
   have laughed at the audacity of Moses and Aaron, who, forgetful, as it
   seemed, of their condition, put themselves into conflict with the whole
   power of Egypt; but Pharaoh knew, although they were not to be dreaded
   for their splendid appearance, and had nothing magnificent about them,
   that they were still not destitute of sure and strong help, when he saw
   the serpent come forth from the rod. In a word, God bore witness that
   His power is hidden beneath the infirmity of His servants, so that at
   every season He might render formidable to the greatest monarchs those
   who otherwise are like earthen vessels. It is not clear to me why Aaron
   was commanded to cast down the rod rather than Moses, unless, perhaps,
   because God would designedly humble the pride of the arrogant king,
   when He did not deign to exert His power by the hand of His superior
   servant, but only employed the inferior one. Therefore, with reference
   to this ministration, the rod of God and of Moses is now called the rod
   of Aaron. Thus Paul boasts of his gospel, the office of preaching which
   he knew to be committed to him. (Romans 16:25, and 2 Timothy 2:8.)

   10. And Moses and Aaron went in. Although they were now fully conscious
   of their vocation; and knew that they were endued with divine power for
   working miracles, yet would they never have dared to approach the
   fierce and cruel tyrant, unless the inward inspiration of the Spirit
   had armed them to persevere. Hence, then, arose their magnanimity to
   overcome all terrors; because God raised them by faith above everything
   that is lofty on earth, and sustained them by this support. Therefore
   do they come to the conflict with invincible strength, and confirm by a
   miracle their most hateful mission. But as to the question which is
   ordinarily raised here, whether the change of the rods was true and
   substantial, as they call it; with respect to that of Moses, I am
   confidently persuaded that it was so; for there is no more difficulty
   with God to change the forms of things, than there was to create heaven
   and earth out of nothing. Philosophers are not ignorant of the great
   variety of transmutations which occur in nature, nay, it is patent even
   to the uninstructed; but, because the rod was changed into a serpent in
   an extraordinary manner, and contrary to the course of nature, we must
   form the same judgment of it as of the change of Lot's wife into a
   pillar of salt; except that the rod soon after returned into its
   original nature. (Genesis 19:26.) There is more reason for doubt
   respecting the rods of the magicians, since it is probable that the
   eyes of the wicked king were deceived by their illusions. But there
   would be nothing absurd in our saying, that such liberty was conceded
   to them by God, not that they should create one body out of another,
   but that they should set forth the work of God as being their own. For
   assuredly the potency of error far surpasses the bounds of our
   comprehension. This Paul affirms to be given to Satan for the
   punishment of unbelievers, "that they should believe a lie," because
   they will not obey the truth. (2 Thessalonians 2:11.) He says, indeed,
   that the coming of Antichrist shall be with signs and lying wonders,
   but by adding the word "power," he shews that the deception or illusion
   shall not consist so much in the external form of things, as in the
   perverse abuse of signs. [81] Therefore Christ absolutely pronounces
   that "false prophets shall shew great signs and wonders." (Matthew
   24:24.) It might be, then, that God in just vengeance might choose the
   rods of the magicians to be changed into serpents; as we shall
   hereafter see that the waters were changed by their enchantments into
   blood, that the earth was covered with frogs and lice, that the fields
   were smitten with hail, and the atmosphere darkened. [82] Still we must
   be assured, that not even a fly can be created except by God only; but
   that Satan lays hold, for the purpose of his impostures, of things
   which are done by the secret judgment of God.

   11. Then Pharaoh also called. The impiety of the tyrant, which had
   before lain hid in the recesses of his heart, now breaks forth; when he
   does not hesitate to enter into the lists with God. For he was
   sufficiently instructed in the wonderful power of God, had not his
   iniquity urged him onwards into desperate madness. In asking for a
   sign, he thought (as I before said) that he should have had just cause
   for despising Moses; as the wicked trust that they may do anything with
   impunity, unless God should openly appear from heaven to prohibit them;
   but, because inflexible perversity altogether has possession of their
   hearts, they do not hesitate to resist the manifest power of God. Thus
   the wickedness of Pharaoh blinded his eyes, that, seeing the light, he
   saw it not; but, though convinced, still he sought for darkness to hide
   the sight of the light from him. He received, therefore, the just
   reward of such impious and diabolical arrogance, when he was deceived
   by the juggles of his own magicians. This is an example of great use,
   and well worthy to be noted; by which we are, first of all, taught,
   that the wicked, whatever disposition to be taught they may assume,
   still remain inwardly rebellious and stubborn; and, moreover, that they
   are not only inclined to error, but are eagerly borne towards it with
   all their heart. This vice is not always conspicuous in every
   individual; but when God brings His light nearer to them, it is easily
   detected, and betrays itself. How many, now-a-days, among the Papists
   are followers of wicked superstitions under the pretext of simplicity?
   As long as, under the garb of ignorance, they deceive themselves and
   others, they seem to be worthy of pity; but, as soon as the truth
   shines forth, they demonstrate their love for the impostures by which
   they perish, and their delight in falsehoods. Assuredly (as Paul says)
   they have "received not the love of the truth." (2 Thessalonians 2:10.)
   Are we surprised at Pharaoh calling for the magicians, in order to
   repel from himself his sense of God's power? As if there were not many
   at this time, who hire for themselves certain impious brawlers, [83] by
   whose fascinating and fair words they may become besotted in their
   errors. It is remarkable, that they are honourably called "wise men" by
   courtesy, although they were but inventors of deceit, and destitute of
   sound learning. For although astronomy flourished among them, and the
   study of liberal arts was cultivated, it yet appears from the context
   that they were devoted to many foolish imaginations, nay, that all
   their degenerate science was but vanity. For M+K+ShP+J+M%, [84]
   makshephim, and X+R+T+M+J+M%, chartumim, are the names of superstitious
   arts; the former signifying jugglers, or those who deceive the eyes and
   the senses by their enchantments; but the latter is used for those who
   cast nativities, telling people's fortunes by the horoscope, and
   prognosticating by the aspect of the stars. Therefore, although the
   Egyptian magicians had departed from genuine philosophy, they still
   retained the name of "wise men," that they might obtain credit for
   their delusions: as the devil, in order to appropriate God's glory, or
   to change himself into an angel of light, is wont to conceal his
   falsehoods by specious titles. Doubtless Pharaoh sought, as in a case
   of perplexity, to examine it more certainly by comparison; but yet for
   no other reason than to conceal his impiety under a fresh covering. The
   word L+H+Tj, [85] lahat, although properly signifying the blade of a
   sword, is here used for enchantment. I think, however, that they
   mistake, who assign the reason for this to be, that they exercised
   their sorceries by a sword, or some similar weapon. It rather
   designates metaphorically the versatile motion, by which the magicians
   exhibit one thing for another; for it properly signifies "a flame."
   This severe and terrible vengeance upon Pharaoh ought to inspire us
   with terror, lest, in our hatred of truth, we should seek after
   deceptions. For this is intolerable profaneness, if designedly we
   desire to pervert the distinction between truth and falsehood.
   Therefore it is not to be wondered at, if God plunges into the deepest
   darkness of error, those who shut their eyes against the light
   presented to them; and if He hands those over to be the disciples of
   Satan, who refuse to listen to Him as their master.

   12. For they cast down every man. The number of the magicians is not
   expressed; and although Paul names two, Jannes and Jambres, [86] (2
   Timothy 3:8,) it is probable that they were not the only ones, but the
   chief, and, as it were, the ringleaders. But I will not dispute this
   questionable point. The admonition of Paul is more to the purpose, that
   "as Jannes and Jambres withstood Moses," so also there should always be
   false teachers, who would oppose Christ's true ministers, and indeed
   should "wax worse and worse." (Verse 13.) It is an awful fact that the
   reins were so given to these magicians, that they contended with Moses
   in almost an equal contest. But the ingratitude of the world is worthy
   of bearing the same punishment of blindness. God elsewhere testifies
   that when He permits false prophets to work miracles to deceive, it is
   to prove men's hearts. (Deuteronomy 13:3.) And truly, unless our own
   hypocrisy were like a veil to take away the distinction between black
   and white, Satan would avail nothing by such arts and deceptions; but
   we ourselves, as if devoted to destruction, willingly cast ourselves
   into his nets; but especially against the reprobate, who obstinately
   seek for occasions of error, God casts this last thunderbolt, namely,
   He gives efficacy to the delusion, and so deprives them of their senses
   at the same time, that they do not guard themselves from manifest
   destruction. Many indeed would excuse Pharaoh, because, being deceived
   by his magicians, he did not disentangle himself from the error which
   he could not escape; for what could he do when he saw the contest
   equally maintained? But it must be thoroughly understood that none are
   so hurried away except those whom God would resist; especially the
   spirit of confusion and mental blindness seizes on those who have been
   obstinate in their wickedness. Nor must the mark of distinction be
   overlooked, that the rod of Moses swallowed up the rods of the
   magicians. How then was it that Pharaoh did not perceive Moses to be
   victorious? how was it that he rather turned aside to his own
   impostors? how was it, in fine, that he did not acknowledge God's
   servant who had been superior in the contest, except that the wicked
   maliciously close their eyes against the manifested power of God?
   Whosoever will aim at the right mark shall certainly never be destitute
   of God as his guide. Therefore blame is justly thrown upon Pharaoh,
   because through the hardness of his heart he would not attend. Too
   frivolous is that cavil which the Papists advance, that the serpent is
   called the rod of Moses, as the bread transubstantiated into the body
   of Christ retains the name of bread; [87] for they unskillfully
   confound two altogether different things; because, in the mystery of
   the Lord's Supper, the analogy between the sign and the thing signified
   always remains; in this miracle the case is entirely otherwise. Again,
   because the change was only temporary, Moses properly called that a rod
   to which its previous form was presently to be restored. Besides, in
   comparing the true serpent with the fictitious ones, he was unwilling
   to make a difference in names. But, to pass all this over, the Papists
   will prevail nothing, until they have shewn that the bread is
   transubstantiated into the body. [88] Nay, what they foolishly wrest
   against us, we may retort upon them, namely, that the bread is called
   the body of Christ although it remains bread, just as the serpent which
   then appeared is called the rod.
     __________________________________________________________________

   [81] Calvin's own [3]comment on 2 Thessalonians 2:9, may explain this
   somewhat obscure passage, "He gives the names of miracles of falsehood
   (lying wonders) not merely to such as are falsely and deceptively
   contrived by cunning men with a view to impose upon the simple -- but
   takes falsehood as consisting in this, that Satan draws to a contrary
   end works which otherwise are truly works of God, and abuses miracles
   so as to obscure God's glory. In the meantime, however, there can be no
   doubt that he deceives by means of enchantments, an example of which we
   have in Pharaoh's magicians. (Exodus 7:11)." Calvin Soc. Edition, [4]p.
   337.

   [82] It does not appear that the magicians performed the two latter
   miracles.

   [83] Des caphars, et causeurs effrontez, -- Fr.

   [84] The explanation of those words must be understood to be rather
   conjectural than gathered from any knowledge of their etymology. In
   Daniel 2, the same words are employed to designate the sorcerers and
   magicians of Babylon. -- W.

   [85] L+H+Tj, C. has here said that each of two different significations
   is the proper one. As a verb, L+H+Tj, is to burn with a flame; as a
   substantive it is a flame or flash; and hence the flashing of a sword;
   and sometimes that rapid crossing of the fingers which confuses the
   eye. But in ver. 22, and in 8:3-14, the same word occurs with the
   omission of the middle letter; and this omission will justify its being
   regarded as belonging to the root L+W+Tj, which signifies hiding,
   involving in obscurity, practising deceitful arts. -- W

   [86] C. has Mambres, the reading of the Vulgate.

   [87] "This is a metonymy," says Corn. a Lapide in loco, "for things are
   often called by the name of what they were, or of that into which they
   are changed. So Philo, St. Augustine, etc. For a similar or better
   reason, (however Calvin may here rail,) the flesh of Christ in the holy
   Sacrament is called bread, (1 Corinthians 11:26, and John 6:31;) for
   the Jews call all sorts of food, and even flesh, by the name of bread,
   especially since in the Eucharist the accidents of bread and wine
   remain, and are seen; thus, judging as men by their eyesight and
   senses, they rightly call it bread, because they see and touch the
   species of bread." The subject is somewhat more fully discussed by C.
   himself -- Institutes, Book 4., ch. 17. 15. -- C. Soc. Transl., Vol. 3,
   pp. 402, 403.

   [88] This clause is inverted in the Fr., "Que le corps est
   transubstantie au pain."
     __________________________________________________________________

   Exodus 7:14-25

   14. And the Lord said unto Moses, Pharaoh's heart is hardened, he
   refuseth to let the people go.

   14. Tunc dixit Jehova ad Mosen, Aggravatum est cor Pharaonis ne
   dimittat populum.

   15. Get thee unto Pharaoh in the morning: lo, he goeth out unto the
   water; and thou shalt stand by the river's brink against he come; and
   the rod which was turned to a serpent shalt thou take in thine hand.

   15. Vade ad Pharaonem mane: ecce, egreditur ad aquas, et stes in
   occursum ejus super ripam fluminis: et virgam quae versa fuit in
   serpentem tolles in manum tuam.

   16. And thou shalt say unto him, The Lord God of the Hebrews hath sent
   me unto thee, saying, Let my people go, that they may serve me in the
   wilderness: and, behold, hitherto thou wouldest not hear.

   16. Et dices ad eum, Jehova Deus Hebraeorum misit me ad te, dicens,
   Dimitte populum meum ut serviat mihi in deserto: et ecce, non audisti
   huc usque.

   17. Thus saith the Lord, In this thou shalt know that I am the Lord:
   behold, I will smite with the rod that is in mine hand upon the waters
   which are in the river, and they shall be turned to blood.

   17. Sic dixit Jehova, In hoc scies quod ego sum Jehova: ecce, ego
   percurtaim virga quae in manu mea est aquam quae est in flumine, et
   vertetur in sanguinem.

   18. And the fish that is in the river shall die, and the river shall
   stink; and the Egyptians shall loathe to drink of the water of the
   river.

   18. Pisces vero qui sunt in flumine morientur: et foetebit flumen, et
   molestia afficientur Aegyptii, bibendo aquas ex flumine.

   19. And the Lord spake unto Moses, Say unto Aaron, Take thy rod, and
   stretch out thine hand upon the waters of Egypt, upon their streams,
   upon their rivers, and upon their ponds, and upon all their pools of
   water, that they may become blood; and that there may be blood
   throughout all the land of Egypt, both in vessels of wood, and in
   vessels of stone.

   19. Et dixit Jehova ad Mosen, Dic ad Aharon, Tolle virgam tuam, et
   extende manum tuam super aquas Aegypti, super flumina eorum, super
   rivos et stagna eorum, et super omnem collectionem aquarum ipsorum: et
   fient sanguis, eritque sanguis per totam terram Aegypti in vasis
   ligneis et lapideis.

   20. And Moses and Aaron did so, as the Lord commanded: and he lifted up
   the rod, and smote the waters that were in the river, in the sight of
   Pharaoh, and in the sight of his servants; and all the waters that were
   in the river were turned to blood.

   20. Et ita fecerunt Moses et Aharon sicuti praeceperat Jehova. Et
   elevans baculum, percussit aquas quae erant in flumine, coram oculis
   Pharaonis, et coram oculis servorum ejus. Et versae sunt aqmaae omnes
   quae erant in flumine, in sanguinem.

   21. And the fish that was in the river died; and the river stank, and
   the Egyptians could not drink of the water of the river: and there was
   blood throughout all the land of Egypt.

   21. Pisces etiam qui erant in flumine mortui sunt: et computruit
   flumen, ut non possent Aegyptii bibere aquas ex flumine: fuitque
   sanguis per totam terram Aegypti.

   22. And the magicians of Egypt did so with their enchantments: and
   Pharaoh's heart was hardened, neither did he hearken unto them; as the
   Lord had said.

   22. Sic etiam fecerunt praestigiatores Aegypti incantationibus suis: et
   obduruit cor Pharaonis, sicut loquutus fuerat Jehova.

   23. And Pharaoh turned and went into his house, neither did he set his
   heart to this also.

   23. Et revertens Pharao venit in domum suara: neque adjecit cor suum
   etiam ad hoc.

   24. And all the Egyptians digged round about the river for water to
   drink; for they could not drink of the water of the river.

   24. Foderunt autem omnes Aegyp tii per circuitum fluminis, ut aquas
   biberent, quia non poterant bibere ex aquis fluminis.

   25. And seven days were fulfilled, after that the Lord had smitten the
   river.

   25. Et completi sunt septem dies ex quo percussit Jehova fluvium.

   14. And the Lord said unto Moses. Moses now begins to relate the two
   plagues which were inflicted upon Egypt before Pharaoh was induced to
   obey; and although there was something prodigious in the madness which
   strove against God's hand so powerfully constraining him, yet in the
   person of this single reprobate, the picture of human pride and
   rebellion, when it is not controlled by a spirit of tractableness, is
   presented to our view. Let the faithful then be admonished by this
   narrative diligently to beware, lest, by wantonly rebelling against
   God, they provoke a similar vengeance upon themselves. For the same
   Being who hardened Pharaoh's heart is the constant avenger of impiety,
   and, smiting His enemies with a spirit of confusion, renders them as
   furious as they are senseless. Moreover, lest Moses, stumbling against
   this obstacle, should desist from the course he had begun, God
   encourages him to the combat, as much as to say, that he had to contend
   with a very hard stone until it should be broken. Hearing that
   Pharaoh's heart was hardened, he might begin to waver, unless a hope of
   victory were shewn him from elsewhere. But since the obstinacy of this
   beast is indomitable, God arms His servant with new weapons, as much as
   to say, that he must be worn down though he could not be broken. But
   although to some the analogy may appear far-fetched, between the ten
   plagues and the ten precepts of the law, yet, in my opinion, it is
   probable, and agreeable to reason, that before God promulgated the law
   the wicked were smitten with as many plagues as He was about to give
   precepts to His people, that in this way He might confirm their
   authority. First, however, He commands Moses to take up the rod, and
   reminds him of the recent miracle that he may gird himself to the new
   conflict with greater confidence. Then, after the Hebrew manner, He
   more fully lays open what He had briefly touched upon; for, at first,
   no mention is made of Aaron, but God only announces to Moses what He
   would have done; then He explains that the hand of Aaron was to be
   interposed. Where God reminds them that the rod was lately turned into
   a serpent, He shews that we profit but little by His works, unless our
   faith gathers strength from them. Besides, when God denounces to
   Pharaoh what He is going to do, He renders him more inexcusable,
   because he is not awakened by threats to repentance. God indeed knew
   that this would be without success; but although he knows the disease
   to be incurable, He still ceases not to apply the remedies -- not
   indeed such as will restore health, but such as will draw out the
   secret poison from the mind. Many are here at issue (litigant) with
   God, because He not only speaks to the deaf, but even, by admonishing
   or chastising them in vain, exasperates their malice more and more. But
   it is for us, when any appearance of unreasonableness perplexes us,
   reverently to adore the secret judgments of God and to be soberly wise.
   Meanwhile the event shews that God's threatenings do not fall
   ineffectually, but that the contempt of them doubles both the crime and
   the punishment.

   19. And the Lord spake unto Moses. This is the more extended narrative
   of which I spoke; for Moses mentions nothing different from what went
   before, but explains more distinctly his mode of action in the
   performance of the miracle, namely, that what God had commanded was
   completed by the instrumentality of Aaron. There was a reason for
   commencing with this miracle, that the Egyptians might know that there
   was no safeguard for them in the resources upon which they prided
   themselves the most. We know what great wealth, defense, and
   conveniences arose to them from the Nile; thence came their abundant
   fisheries, thence the fertility of their whole country, which it
   irrigated in its inundation, a thing that, in other lands is injurious;
   its navigation was most advantageous for their merchants, it was also a
   strong fortification to a good part of the kingdom. Therefore, in order
   to cast down the Egyptians from their principal dependence, He turns
   its waters into blood. Besides, because water is one of the two
   elements of which man's life consists, in depriving the Egyptians of
   one part of their life, He used the best and shortest method of
   humiliating their haughtiness, had they not been altogether
   intractable. He might, indeed, by a single breath, have dried up all
   the sources of water, and overwhelmed the whole nation by drought; but
   this would have been commonly believed to have happened by chance, or
   naturally, and therefore would have been a less apparent prodigy,
   whilst it would have shut up the way for others. It would, then, have
   been sufficient, by the terror of death it awakened, to turn them to
   the fear of God, unless their madness had been desperate. Moses
   enumerates, besides the river, the streams, and ponds, and pools of
   water; because, in different parts of the country, as well artificially
   as naturally, the Nile was so diffused, that scarcely any other country
   is provided in all directions with such an abundance of water; as
   though God should say, "It shall avail you nothing to possess such an
   immense supply of water; because you shall thirst as much as if the
   Nile were dry." He adds, "both in vessels of wood and in vessels of
   stone;" meaning, that in whatever kind of vessel they came to draw,
   they would find nothing but blood.

   20. And Moses and Aaron did so. He repeats that what God threatened as
   to the death of the fish, and the stinking of the Nile, actually took
   place; that he may aggravate the sin of the king, who was unaffected by
   the manifold power of God. Still he immediately adds that his
   counsellors witnessed it also. Hence we may conjecture, that the same
   infatuation had pervaded the whole court. It was also proper that so
   memorable a circumstance should not only be known generally, but that
   its author should be seen by many eyes. But it was a sign of the
   reprobation of the whole nation, that there was none of all that
   multitude who labored to correct the folly of the king. Whence also it
   appears that God confounds the wisdom of the world; for there was no
   nation which gloried more in its universal knowledge; even as Isaiah
   reproaches them of their boast. (Isaiah 19:11.) But we see in how
   shameful a manner, on the one hand proud, and on the other amazed, they
   betrayed not a single spark of sound intelligence.

   22. And the magicians of Egypt did so. A question arises as to how the
   magicians could imitate Moses, when the material to work upon no longer
   remained; for, if there were no water left in Egypt, its transmutation
   was impossible. But I have no doubt but that, for the purpose of their
   illusion, pure and clear waters appeared for a little while, and then
   were changed into blood. For, since the season for concluding the
   contests was not yet arrived, doubtless God opened a way for Himself,
   until they reached their end. The supposition of Augustine [89] is a
   forced one, that the magicians took the water, which remained pure and
   unaltered among the habitations of the Israelites. I should more
   willingly accept what he says, that, perhaps the waters were smitten by
   them at the same instant, so that in one place the power of God shone
   forth, in another their deception prevailed -- although the solution I
   have given is very sufficient. Whether the change were true or
   imaginary, I dare not decide; except that it is more in accordance with
   the delusions of Satan, that the eyes of the wicked were deceived. Nor
   is there any necessity to philosophize more subtilely with Augustine,
   [90] that there is a seminal principle infused into all created things,
   so that one species may generate another. We may rather take our stand
   on the teaching of Paul, that God sends strong delusion to ensnare the
   unbelievers with lies, because they refuse to embrace the truth, (2
   Thessalonians 2:11;) and I have already shewn from another passage of
   Moses, that, by the just judgment of God, false prophets perform signs
   and wonders. Moses, however, seems to hint that it was only an
   illusion, where he adds, "the magicians did so with their
   enchantments;" as if the flashes, as of lightning, dazzled the eyes of
   the spectators; for this I have shewn to be the meaning of the word.
   Yet I do not question but that God altogether preserved His people from
   this calamity, so that these guests and strangers were supplied with
   the water of Egypt, whilst not a drop was left for the natives of the
   land. Thus was the king convicted of obstinacy, because he was not more
   attentive to observe this distinction; nay, he must have been doubly
   mad and foolish, to the destruction of himself and his kingdom, to set
   the delusion of the magicians against the power of God. But this often
   happens to the reprobate, that they rush eagerly as it were to their
   own destruction, whilst they are borne away by satanic impulse in
   opposition to God. Yet this was no slight temptation to God's servants,
   to see the ministers of Satan almost rivaling themselves. For, if God
   chose to bear witness to their deliverance by miracles, -- when they
   saw their enemies endued with a similar power, how could their own
   vocation be ratified and sure? And indeed it is probable that their
   faith was shaken by these machinations; yet I count it certain that it
   did not yield and give way; for, if Moses had been overcome by doubt,
   he would have confessed it, as it was his custom to do. But God opened
   their eyes, so that they should regard with contempt the tricks and
   deceptions of the magicians; besides, the divine vision had shone upon
   them together with the word, so that it was no marvel that, thus
   supported, they should repel, or sustain, every assault with firmness.

   23. And Pharaoh turned. In this word Moses teaches us that the hardness
   of heart, to which God had devote Pharaoh, was voluntary; so that the
   sin rested in himself, nor did the secret appointment of God avail
   anything to lessen his culpability, for his folly is condemned, because
   he did not "set his heart to this also." Whence it follows that he was
   the author of his own obstinacy, because, being blinded by pride and
   contempt, he took no account of the glory of God. Thus the wicked,
   although as being vessels of wrath, they are cast of God into a
   reprobate mind, still harden themselves, because wittingly and
   willfully they run against God, and thus their security, audacity, and
   perverseness take away from them the excuse of ignorance or error.
   Wherefore this example warns us not to slumber when God arouses us, but
   attentively to consider His works, which may instruct us to reverence
   and fear Him. The statement that the Egyptians dug wells for themselves
   increases the certainty of the miracle, as does also what is added as
   to the seven days; for if the corruption of the water had only been
   momentary, some suspicion of delusion might have crept in, which was
   removed both by the continued taste and appearance. Therefore it was
   said before, that the Egyptians would suffer inconvenience and pain
   [91] from the want of water; for thus I explain it, that they should be
   sorrowful and afflicted, viz., because they had nothing to drink.
     __________________________________________________________________

   [89] Tom. 3., pars prima, p. 428; Quaestiones in Exodum, 23; and tom.
   2., p. 463; Ep. 143., in Marcellum, where he offers another explanation
   also, viz., that their miracle might have been wrought upon salt water.

   [90] Vol. 3, pt. 1, p. 427, quaes. 21. "Insunt enim corporeis rebus per
   omnia elementa mundi quaedam occultae seminariae rationes, quibus, eum
   data fuerit opportunitas temporalis, atque causalis, prorumpunt in
   species debitas suis modis, et finibus."

   [91] He seems to allude to verse 18, which he translates "et molestia
   afficientur Aegyptii, bibendo aquas ex flumine."
     __________________________________________________________________
     __________________________________________________________________

   EXODUS 8
     __________________________________________________________________

   Exodus 8:1-7

   1. And the Lord spake unto Moses, Go unto Pharaoh, and say unto him,
   Thus saith the Lord, Let my people go, that they may serve me.

   1. Dixit autem Jehova ad Mosen, Vade ad Pharaonem, et dic ad eum, Sic
   dicit Jehova, Dimitte populum meum ut serviant mihi.

   2. And if thou refuse to let them go, behold, I will smite all thy
   borders with frogs:

   2. Quod si tu renuis dimittere, ecce, ego percutio omnes terminos tuos
   ranis.

   3. And the river shall bring forth frogs abundantly, which shall go up,
   and come into thine house, and into thy bed-chamber, and upon thy bed,
   and into the house of thy servants, and upon thy people, and into thine
   ovens, and into thy kneading-troughs:

   3. Et scatebit flumen ranis, quae ascendent, et intrabunt domum tuam,
   et conclave cubilis tui, et super lectum tuum, et in domum servorum
   tuorum, et in populum tuum, et in furnos tuos, et in panaria tua. (Heb.
   farinas tuas.)

   4. And the frogs shall come up both on thee, and upon thy people, and
   upon all thy servants.

   4. Itaque in te, et in populum tuum, et in omnes servos ascendent
   ranae.

   5. And the Lord spake unto Moses, Say unto Aaron, Stretch forth thine
   hand with thy rod over the streams, over the rivers, and over the
   ponds, and cause frogs to come up upon the land of Egypt.

   5. Et ait Jehova ad Mosen, Dic ad Aharon, Extende manum tuam cum virga
   tua super fluvios, super rivos, et super stagna, ut adducas ranas super
   terram Aegypti.

   6. And Aaron stretched out his hand over the waters of Egypt; and the
   frogs came up, and covered the land of Egypt.

   6. Et extendit Aharon manum suam super aquas Aegypti, et ascenderunt
   ranae, operueruntque terram Aegypti.

   7. And the magicians did so with their enchantments, and brought up
   frogs upon the land of Egypt.

   7. Et sic fecerunt magi incantationibus suis: nempe adducendo ranas
   super terram Aegypti.

   1. And the Lord spake. Again, as if the matter were only now begun, God
   demands of Pharaoh His own peculiar right, viz., that His people should
   serve Him, but out of the land of Egypt, that His worship might be
   separate and pure from all defilement, for He desired (as was before
   said) by this separation of His people to condemn the superstitions of
   the Egyptians. Meanwhile there was no excuse for the tyrant, when, with
   sacrilegious boldness, he presumed to deprive God of His just honor.
   Therefore, in refusing to let them go, he was declared not only to be
   cruel, but also a despiser of God. Threatening is also added, that at
   least he may, however unwillingly, be driven to obey; for thus must the
   stubborn be dealt with, who never are brought to duty except when
   forced by fear or punishment. Indeed, God sometimes also threatens His
   own servants, in order to stimulate their laziness; but especially is
   He more severe towards the perverse and disobedient. Thus is it said,
   (Psalm 18:26,)

   "With the pure thou wilt shew thyself pure; and with the froward thou
   wilt shew thyself froward."

   This is the reason why He sanctions His command with threats [92] when
   He addresses Pharaoh. In this second plague there are, besides, two
   things to be remarked by us; for, first, God shews that the Egyptians
   had hitherto held their lives by a precarious tenure, as it were,
   because He had protected them from the incursion of frogs by His
   special mercy. We know that Egypt, on account of its many marshes, and
   the sluggish and almost stagnant Nile, was full of frogs and venomous
   animals; now, when great multitudes of them come forth suddenly, cover
   the surface of the fields, penetrate even to the houses and
   bed-chambers, and finally ascend even into the royal palace, it plainly
   appears that they were before only restrained by God's hand, and thus
   that the God of the Hebrews was the guardian and keeper of that
   kingdom. Secondly, God chose not only to inflict a punishment upon the
   Egyptians, but to expose them to mockery by its ignominious nature; nor
   can we doubt but that their pain must have been much embittered by this
   contumely, when they saw that they were thus evil-entreated not by some
   victorious army, but by filthy reptiles; and besides this, that their
   calamity had its origin in the Nile, which enriched their country with
   so many advantages. But let us learn from this history that there are
   many deaths mixed up with our life, and that it is not otherwise
   lengthened out to us, except as God restrains the dangers which
   everywhere beset us; and again, although He may not openly strike us
   with lightning from heaven, nor arm his angels for the destruction of
   men, still, at His slightest nod, all creatures are ready to execute
   this judgments; and, therefore, we must ascribe it to His kindness and
   long-suffering, if the wicked do not perish at each moment. Finally, if
   we are ever galled by ignominy or disgrace, let us remember that this
   happens designedly, that the shame itself may mortify our pride.

   5. And the Lord spake unto Moses, Say unto Aaron. It is questionable
   whether God thus enjoined Moses in a continuous address, or whether He
   waited until Pharaoh contumaciously despised His command. It is
   probable, indeed, that after Pharaoh had paid no attention to the
   threats, the execution of the punishment was commanded. Meantime, we
   must recollect what I before said, that Moses moved not even a finger;
   but, as he had been commanded, transferred the active measures to his
   inferior minister, that thus Pharaoh might be treated more
   contemptuously. It was thus that he overwhelmed the whole land, as it
   were, by a breath. But although in this way God cast down the fierce
   tyrant in his swelling pride to be trampled beneath their feet, still
   the wickedness of the magicians did not rest. Thus was it requisite
   that the servants of God should be exercised by constant contests one
   after another.
     __________________________________________________________________

   [92] In the Fr. the word here used is miracles, probably a misprint for
   menaces.
     __________________________________________________________________

   Exodus 8:8-15

   8. Then Pharaoh called for Moses and Aaron, and said, Entreat the Lord,
   that he may take away the frogs from me, and from my people; and I will
   let the people go, that they may do sacrifice unto the Lord.

   8. Tunc vocavit Pharao Mosen et Aharon, ac dixit, Precamini Jehovam ut
   auferat ranas a me et a populo meo: et dimittam populum, ut sacrificent
   Jehovae.

   9. And Moses said unto Pharaoh, Glory over me: when shall I entreat for
   thee, and for thy servants, and for thy people, to destroy the frogs
   from thee and thy houses, that they may remain in the river only?

   9. Et dixit Moses Pharaoni, Gloriare super me quando orabo pro te, et
   pro servis tuis et pro populo tuo, ut exscindantur ranae a te, et a
   domibus tuis: tantum in flumine residuae sint.

   10. And he said, Tomorrow. And he said, Be it according to thy word;
   that thou mayest know that there is none like unto the Lord our God.

   10. Et ait, Cras. Tunc ille dixit, Secundum sermonem tuum, ut scias
   quod nullus sit sicut Jehova Deus noster.

   11. And the frogs shall depart from thee, and from thy houses, and from
   thy servants, and from thy people; they shall remain in the river only.

   11. Recedent igitur ranae abs te et a domibus tuis, eta servis tuis, et
   a populo tuo: tantum in flumine residuae erunt.

   12. And Moses and Aaron went out from Pharaoh; and Moses cried unto the
   Lord because of the frogs which he had brought against Pharaoh.

   12. Tunc egressus est Moses et Aharon a Pharaone. Et clamavit Moses ad
   Jehovam super causa ranarum, quas immiserat Pharaoni.

   13. And the Lord did according to the word of Moses; and the frogs died
   out of the houses, out of the villages, and out of the fields.

   13. Et fecit Jehova secundum sermonem Mosis. Itaque mortuae sunt ranae
   ex domibus, ex atriis, et ex agris.

   14. And they gathered them together upon heaps; and the land stank.

   14. Et coacervarunt eas turmatim: et computruit terra.

   15. But when Pharaoh saw that there was respite, he hardened his heart,
   and hearkened not unto them; as the Lord had said.

   15. Videns autem Pharao quod esset relaxatio, aggravavit cor suum:
   neque audivit eos, sicuti loquutus erat Jehova.

   8. Then Pharaoh called for Moses. Pharaoh at last appears to be
   softened, and to lay aside some of his fierceness; but it will soon
   appear that he was not really tamed. It may indeed have been that,
   seized with terror, he seriously took refuge in cries for pardon; but
   that he lied to God, and to himself, is plain from his very
   inconstancy; because, as soon as a reprieve was granted, he returned to
   his natural disposition, nay, he effectively manifested that his malice
   was only repressed by fear, since it presently began to vent itself
   again. Thus do hypocrites, when they are beneath God's afflicting hand,
   or tremble under the apprehension of His chastenings, humbly and
   submissively implore His mercy; but when the evil has been withdrawn
   for a little while, this short truce puffs up their hearts, as if they
   had attained an eternal peace. The Prophet complains in the psalm, that
   thus also it happened with the Jews,

   "When he slew them, then they sought him; and they returned and
   inquired early after God; and they remembered that God was their rock,
   and the high God their redeemer; nevertheless, they did but flatter him
   with their mouth, and they lied unto him with their tongues; for their
   heart was not right with him, neither were they steadfast in his
   covenant." (Psalm 78:34-37.)

   In fine, this is a disease common to all hypocrites, that, having found
   by experience their frowardness to be destructive to them, they feign
   penitence for the sake of obtaining pardon, because they cannot escape
   the judgments of God; but, when they fancy themselves escaped, they
   hasten back to the same pride, they kick against God, and even wantonly
   insult him; in a word, it is only their trouble that humbles them and
   that only for a short time. But although Pharaoh's fear extorted this
   from him, that he sought for Moses to entreat for him, and was anxious
   to appease God, yet was it a token of his deceitful and double mind,
   that he made it, as it were, a bargain, that the frogs should be taken
   away before he let the people go. His impiety, therefore, lay concealed
   in his heart, so long as he thought that he could not defy God with
   impunity; but, relying confidently on impunity, he manifested his
   deceit and perfidy. Although it was not with any sincere feeling of
   repentance that he now humbly speaks of Jehovah by name, yet it shews
   that the stoutness of his spirit was broken, of which mention was made
   before, when he inquired in mockery, "Who is the Lord?"

   9. And Moses said unto Pharaoh. Commentators differ as to the meaning
   of this passage. They are too speculative who expound it, that this
   honor was granted to Pharaoh, that he should fix the time in which
   Moses was to pray. Again, there is a flatness in the exposition, that
   Pharaoh might glory because the frogs were to die. Those who expound
   it, that Pharaoh should be freed from the frogs, so that he might glory
   in safety, express part of the meaning, but not the whole. It rather
   appears to me that there is an implied antithesis between the perverse
   boasting, wherewith Pharaoh had exulted, and that pious glowing which
   he ought to seek for in the mercy of God; as if Moses had said, "Thus
   far you have exalted yourself improperly, trusting in your power, and
   afterwards when bewitched by the enchantments; now rather glory,
   because you have an intercessor and patron to plead for you to God."
   For it was needful that the arrogance, which had so falsely elevated
   him, that he dared to contend with God, should be crushed, and that no
   hope should be left him, save in the mercy of God. But to "glory over"
   Moses, means that he should seek his glory in the advocacy of Moses,
   and should account it a very great happiness that he should deign to
   interpose for his reconciliation with God. For the particle E+L+, [93]
   is often so taken. Yet Moses by no means wished to detract at all from
   the glory of God; but (as I have lately said) desiring to humble the
   pride of the haughty king, he told him that nothing would be better and
   more glorious for him than to have a good hope of pardon, when he had
   obtained as his advocate the servant of the living God, whom he so
   cordially hated. He only affirms that the frogs should "remain in the
   river;" as much as to say that they should be content with their
   ordinary habitation and bounds; for we know that frogs, although they
   sometimes jump out on the bank, still do not go far from the water,
   because they are nourished by humidity. Thus he hints that they were
   let loose by God's command to cover the ground, and that it was still
   in His power, if He chose, that they should invade the fields and
   houses again in new multitudes; and that it must be ascribed to His
   blessing, if they kept themselves in the waters, and did not make
   incursions beyond their own boundaries.

   10. And he said, Tomorrow. If you refer this to Moses, there is
   ambiguity in the sense; but, it being probable that they were Pharaoh's
   words, I think that he is asking for a respite till tomorrow, before he
   lets the people go. For they fall into an absurdity, who think that he
   asked Moses to drive away the frogs by his prayers on the morrow, as if
   Pharaoh went quietly to sleep, and put off the remedy of the evil.
   There is, then, no pretence for understanding it, that Pharaoh, as if
   his mind were quite tranquil and unmoved, desired to have his land
   delivered from the frogs on the following day: but rather it means,
   that if he be released from this difficulty, he promises the discharge
   of the people, but yet suspends it till the next day, for the purpose
   of deceit. For there was no other reason for this procrastination,
   except that, having obtained what he wanted, he might depart from his
   engagement, as he actually did; but Moses, satisfied with this promise,
   undertakes to bring it about that God should disperse the frogs; and
   this, I doubt not, was performed on the same day. For this was the
   cause of the tyrant's changing his determination, that, by the
   interposition of the night, his fear departed. And, certainly, it is
   gathered from the following words, that the frogs were soon after
   removed; for it is said that Moses and Aaron prayed after they had gone
   out; which would be but little in accordance with the notion, that the
   next day was waited for. It is not by any rash or presumptuous impulse
   that Moses affirms that Pharaoh should obtain his desire; because it
   appears from his success that he was assured of its being God's will.
   Thus often are the prophets, although no spoken revelation may
   intervene, directed nevertheless by the secret inspiration of the
   Spirit. In this confidence, also, Moses declares that Pharaoh should
   know that there is none other God to be compared with the God of
   Israel. This, moreover, is the true knowledge of God, when whatsoever
   lifts itself up to obscure His glory, is reduced to its proper level,
   and every high thing yields or is cast down, so that He alone may be
   exalted.

   15. Blot when Pharaoh saw. Hence it appears that the wretched tyrant,
   like a winding serpent, twisted and turned his mind to crooked
   counsels; for when he was trembling beneath the present feeling of
   God's power, he dared not obstinately resist any longer; he only sought
   a little breathing time; now, being freed from fear, he returns to his
   former contumacy. But this is a sign of a perverse and crooked
   disposition, not to submit willingly, but to pay only a temporary
   deference, when necessity is more than usually urgent. God foreknew,
   and had foretold to Moses, that this perfidy was hidden in the recesses
   of his heart; but he was willing to bring it to light, and therefore
   remitted the punishment; and hence was the opportunity for dissembling.
     __________________________________________________________________

   [93] E+L+. Instances in which this particle has the meaning attributed
   to it by C., may be seen in Psalm 37:4, first clause; and in Job 27:10.
   Noldius has also observed that E+L+J+, the form in which it here
   occurs, has the meaning of mihi curae, mihi incumbit, in Judges 19:20,
   Psalm 116:12, Proverbs 7:14, and 2 Samuel 18:11. Concord. particularum,
   E+L+, 34. -- W
     __________________________________________________________________

   Exodus 8:16-19

   16. And the Lord said unto Moses, Say unto Aaron, Stretch out thy rod,
   and smite the dust of the land, that it may become lice throughout all
   the land of Egypt.

   16. Tunc dixit Jehova ad Mosen, Loquere ad Aharon, Extende virgam tuam,
   et percute pulverem terrae, ut sit in pediculos per totam terram
   Aegypti.

   17. And they did so: for Aaron stretched out his hand with his rod, and
   smote the dust of the earth, and it became lice in man and in beast:
   all the dust of the land became lice throughout all the land of Egypt.

   17. Et fecerunt sic: et extendit Aharon manum suam cum virga sua, et
   percussit pulverem terrae: ut fuit in pediculos in homine et jumento,
   totus pulvis terrae fuit in pediculos per universam terram Aegypti.

   18. And the magicians did so with their enchantments to bring forth
   lice, but they could not: so there were lice upon man and upon beast.

   18. Et sic fecerunt magi incantationibus suis ut producerent pediculos:
   sed non potuerunt.

   19. Then the magicians said unto Pharaoh, This is the finger of God:
   and Pharaoh's heart was hardened, and he hearkened not unto them; as
   the Lord had said.

   19. Tunc dixerunt magi ad Pharaonem, Digitus Dei est hic. Et roboratum
   fuit cor Pharaonis, nec audivit eos, sicut loquutus erat Jehova.

   16. And the Lord said unto Moses. In this place again, as before, Aaron
   is commanded to act as the inferior of Moses in punishing the tyrant;
   and this as being more ignominious than as if Moses alone had been
   employed. The nature of this third plague is very remarkable. God
   troubles Egypt not only with frogs, but with lice; for although the
   Hebrews are not entirely agreed as to the K+N+M%, kinim, yet they admit
   that they were little animals or insects, which produced shame together
   with annoyance even to the meanest of men. We see then how
   magnificently God trampled upon the pride of Egypt, by inflicting a
   punishment full of affront and disgrace; for although it would have
   been painful to sink under a powerful and warlike enemy, yet was it far
   more sad to be basely destroyed by lice. Nor can we doubt that God
   prepared such an army as this, principally that He might openly
   manifest how easily He can bring to nought in derision all earthly
   strength and power. And surely, unless the Egyptians had been something
   more than stupid and beside themselves, this calculation would have
   come into their minds; what would hereafter happen, if the Maker of
   heaven and earth should apply Himself to their destruction with all His
   might, when they perceived themselves to be wasted away in this almost
   ludicrous contest with Him? But let us learn from this history, that
   all creatures are ready at God's lightest command, whenever He chooses
   to make use of them to chastise His enemies; and again, that no animal
   is so vile and contemptible as not to have the power of doing injury
   when God employs it; and, finally, that reprobates obtain this at last
   by their proud doings, viz., that they are, with the greatest infamy,
   made to yield to the worms themselves, or to lice.

   18. And the magicians did so. They "did" is here put for "they tried to
   do;" for they did not succeed, as presently appears. They are therefore
   said to have done, what they in vain attempted, or what they essayed,
   but without success. And in this way God took away from Pharaoh
   whatever excuse remained, under pretext of being deceived; for although
   he had previously himself sought for these deceptions, still his
   obstinacy was not without color of excuse, as long as the magicians
   rivaled Moses in the contention; but when he sees their art fail, he
   professedly sets himself in opposition to God. Although it was not with
   reference to him alone that God restrained these impostors, but He
   exposes them to the ridicule of all, in order to assert altogether for
   Himself alone the glory of perfect power. Hence we gather how well,
   according to His inestimable wisdom, He represses whatever license He
   for a time permits to the ministers of Satan; for when, by bearing with
   their audacity, He has sufficiently proved the faith of His people, He
   compels them to stop abruptly, as it were, that they may sink in
   confusion, and "proceed no further," as Paul says, when recounting this
   history. (2 Timothy 3:9.)

   19. Then the magicians said unto Pharaoh. It is probable that they were
   reproved harshly, because they had come to a stop in their rivalry with
   the servants of God; wherefore they excuse themselves by saying, that
   there is no more room for their wisdom and magical arts. We gather from
   hence that they had so been able to delude by their sorceries, that
   they thought themselves very good and praiseworthy artificers of
   deception. For on no other account had the people accounted them wise
   than because they had themselves first attained this confidence;
   therefore they oppose the finger of God to their subtlety and skill, as
   much as to say, that there is no longer any question as to the
   excellence of their art, but that whatever could be required from
   astrologers and masters of juggling, was now brought to nought by the
   extraordinary power of God. They do indeed contradict themselves;
   because what could have been their object in contending with Moses and
   Aaron, except they had boasted that God was on their side? But if they
   had been acting under the auspices of God, how ridiculous was it to
   confess that those, whom they had before opposed, were their superiors,
   and to accord them the praise of the victory, because they were endued
   with power from God? We see then how infatuated they were with all
   their cunning. But in the meantime we must recollect what I have lately
   glanced at, that they not only led others into error, but were also
   deceived, because they thought there was some science in the deceptions
   of their magic; as now-a-days we see that the fortune-tellers and other
   impostors, who call themselves judicial astrologers, so pride
   themselves in their follies, as to have no hesitation in taking the
   first rank amongst the learned. Besides, ambition itself impelled the
   magicians to say, that God wrought by the hand of Moses; for they were
   ashamed to confess that any human being excelled them in wisdom. But
   the confession was extorted from them, that they might greatly magnify
   the glory of the one true God, and at the same time bear witness to the
   legitimate vocation of Moses; for if the power of God is manifested
   conspicuously in Moses, it follows that he is a true and divine
   Prophet. But, because He does not equally work in them, but brings
   their efforts to confusion, it may thence be concluded that they are
   enemies of God. That they should have contended unsuccessfully, and
   have been foiled in the midst of their attempts, was sufficient to
   restrain their vanity; but this was much worse, that they should make
   out God to be the enemy of their art. It is true that they spoke this
   inconsiderately, because they only wished to consult their own fame,
   and to defend the false honors of their learning; but it pleased God
   thus to convict them, so that Pharaoh should perceive that he had
   entered into contention with the living God, and not with two ordinary
   men. As to the form of expression, it is clearly metaphorical; for in
   Luke's Gospel the Spirit is called "the finger of God," (Luke 11:20;)
   as likewise, in many passages, the same Spirit is intended by "the hand
   of God." Still, we must mark the reason, lest any unlearned person
   should take it literally, as if the Spirit, who truly is Eternal God,
   were but some portion of the Divinity. [94] But since the magicians
   were compelled at length to recognise God's power in the miracle, our
   folly will be worse than base if this same consideration does not
   obtain with us. Although it becomes us to acknowledge the hand of God
   in two ways; for neither when He acts by means, (as it is called,) does
   He detract from Himself at all; and, therefore, His hand may be seen
   with the eyes of faith in the whole course of nature; but, since He
   stirs up our indifference by miracles, therein it shines forth more
   conspicuously. Because, however, we shall soon see that the magicians
   did not therefore repent of their folly, let us learn sincerely and
   cordially to humble ourselves beneath God's powerful hand, as soon as
   it appears. That Pharaoh, when deserted by the magicians, did not cease
   at all from his obstinacy, is a proof to us that, however wickedness
   may seek for its support in different directions, still the corruption
   is implanted within, which is of itself at enmity with God.
     __________________________________________________________________

   [94] In the Fr. there is the following addition: -- "C'est dont selon
   nostre infirmite que la vertu essentielle de Dieu est appellee sa main
   ou son doigt;" it is then in reference to our infirmity that the
   essential virtue of God is called His hand, or this finger.
     __________________________________________________________________

   Exodus 8:20-27

   20. And the Lord said unto Moses, Rise up early in the morning, and
   stand before Pharaoh, (lo, he cometh forth to the water,) and say unto
   him, Thus saith the Lord, Let my people go, that they may serve me:

   20. Tunc dixit Jehova ad Mosen, Surge mane, ac te siste in conspectum
   Pharaonis: Ecce egredietur ad aquas: et dices ad eum, Sic ait Jehova,
   Dimitte populum meum ut serviant mihi.

   21. Else, if thou wilt not let my people go, behold, I will send swarms
   of flies upon thee, and upon thy servants, and upon thy people, and
   into thy houses: and the houses of the Egyptians shall be full of
   swarms of flies, and also the ground whereon they are

   21. Quod si tu non dimiseris populum meum, ecce emittam in te, et in
   servos tuos, et in populum tuum, et in domos tuas examen insectorum: et
   replebuntur domus Aegyptiorum insectorum examine, atque etiam terra
   super quam illa extiterint.

   22. And I will sever in that day the land of Goshen, in which my people
   dwell, that no swarms of flies shall be there: to the end thou mayest
   know that I am the Lord in the midst of the earth.

   22. Et separabo in die illa terram Gosen, in qua populus meus habitat,
   ne sit illic examen insectorum, ut scias quod ego sum Jehova in medio
   terrae.

   23. And I will put a division between my people and thy people:
   tomorrow shall this sign be.

   23. Et ponam redemptionem inter populum meum, et inter populum tuum:
   Cras erit signum hoc.

   24. And the Lord did so: and there came a grievous swarm of flies into
   the house of Pharaoh, and into his servants' houses, and into all the
   land of Egypt: the land was corrupted by reason of the swarm of flies

   24. Et fecit Jehova sic: et venit examen insectorum grave in domum
   Pharaonis, et domum servorum ejus, et totam terram Aegypti: corrupta
   fuit terra propter examen insectorum.

   25. And Pharaoh called for Moses and for Aaron, and said, Go ye,
   sacrifice to your God in the land.

   25. Tunc vocavit Pharao Mosen et Aharon, et ait, Ite, sacrificate Deo
   vestro in hac terra.

   26. And Moses said, It is not meet so to do; for we shall sacrifice the
   abomination of the Egyptians to the Lord our God: lo, shall we
   sacrifice the abomination of the Egyptians before their eyes, and will
   they not stone us?

   26. Et dixit Moses, Non convenit facere sic: quia abominationem Aegypti
   sacrificaremus Jehovae Deo nostro. Ecce, si sacrificaremus
   abominationem Aegyptiorum coram oculos eorum, annon lapidarent nos?

   27. We will go three days' journey into the wilderness, and sacrifice
   to the Lord our God, as he shall command us.

   27. Viam trium dierum progrediemur in desertum, et sacrificabimus
   Jehovae Deo nostro, quemadmodum praecepit nobis.

   20. And the Lord said unto Moses, Rise up early. As Pharaoh advances in
   daring rashness, so does God on the other hand proceed to restrain his
   impetuosity by opposing impediments. This is what the wicked at length
   obtain by long and multiplied contention, that having received many
   wounds they perish by various torments. With respect to the command
   that Moses should meet Pharaoh, when he shall go down in the morning to
   the river-side for his pleasure, it is uncertain whether God would have
   the tyrant encountered in public, because the palace was difficult of
   access; although it seems probable to me, that a place was chosen in
   which the proceeding would be more manifest, and where the voice of His
   messenger would be more clearly heard. Therefore, that nothing might be
   done secretly, Moses proclaims in open day, before the whole multitude,
   that judgment of God, which immediately afterwards took effect. But
   here no mention is made of the rod, as in the former plagues; because
   God sometimes makes use of external instruments, that we may know that
   all creatures are in His hand, and are wielded according to His will;
   but sometimes acts independently of them, that we may know that He
   needs no such assistance. This varied mode of action demonstrates that
   He subjects all things to His empire as He pleases, and yet that He is
   contented with His own power. This plague has some affinity to the two
   previous ones, inasmuch as its infliction is attended with ignominy,
   which may put the tyrant to shame. The Hebrew word E+R+B+, [95] gnarob,
   means the same as the Latin "examen insectorum," a swarm of insects.
   Many interpreters think that there was a mixture of various kinds; and
   this I do not reject, since it is probable that their foul odour was
   multiplied, so as almost to suffocate the tyrant. Those who explain it
   as describing bears, lions, tigers, wolves, and other wild beasts,
   depart without any reason from the genuine meaning of the word.

   22. And I will sever. Although this had not been expressly declared as
   yet, still it must be extended to the other plagues; for it is certain,
   that when God inflicted punishment on the Egyptians, He did not proceed
   promiscuously against all men; and, therefore, that His chosen people,
   in whose behalf He acted, were free from all inconvenience. But now
   perhaps for the first time this distinction is made more evident to
   Pharaoh, whereas before the peculiar grace of God had not been known to
   him. From hence, however, it was more than plain, that mercies and
   punishments were in the power of the one God of Israel, so that He
   might spare His own people, and treat them kindly and paternally,
   whilst, on the other hand, He exercised vengeance against His enemies.
   Wherefore He adds, "to the end thou mayest know that I am the Lord God
   in the midst of the earth." There is all implied antithesis here, which
   casts down all idols, and exalts the God of Israel alone. But although
   "the earth" may be here taken for the whole habitable globe, it will be
   properly confined to Egypt, as if God affirmed that He was supreme in
   the midst of Egypt, or everywhere throughout all Egypt, which means the
   same. The expression which follows, although somewhat harsh, yet
   contains no ambiguity. God is said to have "put a redemption between
   his people and the Egyptians; [96] because, as if He had erected
   barriers, or set up a fence to preserve one corner in safety, He had
   withholden His favor from the whole surrounding district. Moreover,
   because the word P+L+H+, [97] phelo, signifies to be admirable, or to
   be concealed, some interpreters translate it, "I will render admirable
   [98] the land of Goshen;" but I have preferred following the more usual
   rendering which appears to be most appropriate. Lastly, it is to be
   observed that time for repentance is again given to Pharaoh, so that,
   if he were curable, he might prevent the punishment denounced against
   him: for God might have sent the insects at the moment; but He assigns
   the morrow, to prove the wickedness of the tyrant.

   25. And Pharaoh called for Moses. Pharaoh imagines that he is granting
   a great thing, if the Israelites are permitted to offer sacrifice to
   God in Egypt. He and all his people should have humbly embraced the
   worship of God, and casting away their superstitions should have sought
   to Moses as their instructor in sincere piety. He departs from none of
   their common vices; he does not renounce his idols nor forsake his
   former errors; but only permits God to be worshipped in one part of his
   kingdom. But this is customary with the reprobate, to think that they
   have sufficiently done their duty, when they yield ever so little to
   God. Hence it arises, that when they are conquered and compelled, still
   they would not hesitate to detract somewhat from the rights of God;
   nay, if they might do so with impunity, they would willingly rob Him of
   all. And in fact as long as fortune [99] is propitious, and they enjoy
   a state of prosperity and safety, they deprive God, as much as may be,
   of all His glory; but when the power of resisting fails them, they so
   descend to submission as to defraud Him of half His due honor. God had
   commanded a free departure to be conceded to His people; Pharaoh does
   not obey this command, but endeavors to satisfy God in another way,
   viz., by not forbidding them to offer sacrifice in Egypt. This sin,
   which was common in all ages, is now-a-days too clearly manifest. Our
   Pharaohs would altogether extinguish God's glory, and this they madly
   set themselves to compass; but when reduced to extremities, if there be
   no further use in professedly contending with Him, they maim and
   mutilate His worship by a fictitious course, which they call a
   reformation. Hence arose that mixture of light and darkness, which was
   named "the Interim" [100] Nor do the enemies of the truth cease to
   obtrude thus ridiculously upon God their empty and unreal expiation's.

   26. And Moses said. The word K+W+N%, [101] kon, which Moses here uses,
   has a wide signification; for the Hebrews say of whatever they do not
   approve, that it is not right (rectum.) Therefore almost all the
   interpreters agree in this, that Pharaoh demanded what was by no means
   equitable, because he would have exposed the Israelites to be stoned by
   his people. If this opinion be admitted, we must read the passage
   connectedly, that it was not in accordance with reason, that the
   Israelites should sacrifice in Egypt in a strange manner, because the
   novelty would not be tolerated. There are two clauses in the sentence;
   one, that it was not right for them to offer in Egypt a sacrifice to
   God, which was abominable to the inhabitants themselves, or to offer a
   profane sacrifice of the abominations of the heathen; the other, that
   there was a danger of the Israelites being stoned, if they provoked the
   Egyptians by a ceremony, which was detestable to them. As to the second
   clause, there is no doubt that "the abomination of the Egyptians" is
   taken actively for the sacrifices which they abominate. The same seems
   to be the meaning of the first clause; for it would be harsh to
   interpret the same forms of expression differently within a few words
   of each other; except that the name of Jehovah, put in opposition as it
   is to "the abomination," seems to require a passive signification. For
   Moses says emphatically, that "it is not right to sacrifice the
   abomination of Egypt to Jehovah the God of Israel." If this view be
   adopted, "the abomination" will be the profanation of true and pure
   worship, wherewith the sacred ceremonies of the Egyptians were defiled;
   as much as to say, that it was unlawful to mix up the worship of the
   true God with such sacrilege. And, in fact, Moses seems to contend with
   a twofold argument; first, that it was not right, secondly, that it was
   not expedient. Take this, then, as the first reason, that a sacrifice
   which should. be polluted by the abominations of Egypt, would neither
   be lawful nor pleasing to God; the second will follow after, that the
   Egyptians would not tolerate it; because they would conceive both
   themselves and their gods to be grievously insulted, if their
   accustomed mode of sacrificing should be violated. This interpretation
   is fuller, and contains fuller doctrine, if Moses, first of all, was
   solicitous as to the honor of God, and did not regard the advantage of
   the people only; and in this sentiment, that the true God could not be
   duly worshipped unless when separated from all idols, there is nothing
   forced. But, since in the same verse "the abomination of the Egyptians"
   is taken actively, it will be well, in order that the construction may
   be more easy, to expound it thus in both places. Then the sense of the
   first clause will be, it is not consistent to expose the worship of our
   God to the reproaches and sneers of the Gentiles; which would be the
   case, if the Egyptians should see us honoring a sacrificial ceremony
   which they abominate. I do not, indeed, assent to their opinion, who
   will not admit the passage to consist of two clauses, but read it
   connectedly thus -- that it was not right to do this, because the
   Egyptians would stone the Israelites. For Moses not only had regard to
   what was best for the people, but primarily to what would please God,
   viz., that His holy name should not be profaned. I see no foundation in
   reason for restraining, as is usually done, the word "abomination" to
   the animals of sacrifice; and, therefore, I extend it to the whole
   operation of sacrificing. [102]

   27. We will go three days' journey. This is the conclusion that no
   change must be made in God's command, but that His injunction must be
   obeyed simply, and without exception. Nor is there little praise due to
   the firmness of Moses, who so boldly and unreservedly rejected the
   pretended moderation of the tyrant, because it would have somewhat
   interfered with the will of God. He therefore declares that the
   Israelites would do no otherwise than as God had prescribed.
     __________________________________________________________________

   [95] The root E+R+B+, means commingling, and the producing of confusion
   thereby. Hence evening is called E+R+B+, from the mingling together of
   day and night; and the same name is given to a mixed crowd; and
   possibly to a confused swarm of insects. The LXX. have taken it for the
   name of some particular kind of fly in this instance; whilst S M. has
   mentioned certain Rabbies, as affirming that it here means a mingled
   crowd of wild beasts. -- W

   [96] Verse 23, "And I will put a division," marg., "redemption." --
   A.V.

   [97] P+L+H+, is to separate, to distinguish by marks of favor, P+L+#,
   to be wonderful, or inscrutable The derivatives from these kindred
   roots are, however, not always.distinguishable; and in this instance S
   M. and the V. have rendered H+P+L+J+T+J+, as C. mentions, assuming it
   to be irregularly formed from P+L+#. -- W

   [98] French, "miraculeuse."

   [99] Ils ont vent en pouppe, -- Fr.

   [100] The document called the Interim, drawn up at the suggestion of
   Charles V., and published at the Diet of Augsburg in 1548, was
   professedly a measure of mutual concession, prescribing what was to be
   believed in the interim, "until all could be established by a general
   council." In reality, however, it was opposed to the Reformation on all
   the main points of dispute; and conceded nothing but that married
   priests should retain their cures, and that, where the cup had been
   again given to the laity, it might be continued. It is printed at
   length in Osiander, Ecc. Hist., cent. 16, lib. 2 c. 72; and a copious
   summary of its contents is given by F1eury, 54:145. See Robertson's
   Charles V., and Stokes's continuation of Milner. See also Calvin's
   Tracts, Calv. Soc., vol. 3, on the Adultero-German Interim.

   [101] C. adopts the translation of S. M., instead of that found in the
   V., and gives his readers the short note of S.M., "Non convenit, sive
   non est rectum." -- W.

   [102] "For the Egyptians worshipped divers beasts, as the ox, the
   sheep, and such like, which the Israelites offered in sacrifice; which
   things the Egyptians abhorred to see." -- Geneva Version, in loco.
     __________________________________________________________________

   Exodus 8:28-32

   28. And Pharaoh said, I will let you go, that ye may sacrifice to the
   Lord your God in the wilderness; only ye shall not go very far away:
   entreat for me.

   28. Tunc dixit Pharao, Ego dimittam vos ut sacrificetis Jehovae Deo
   vestro: veruntamen non longius pergetis eundo: orate pro me.

   29. And Moses said, Behold, I go out from thee, and I will entreat the
   Lord that the swarms of flies may depart from Pharaoh, from his
   servants, and from his people, tomorrow: but let not Pharaoh deal
   deceitfully any more in not letting the people go to sacrifice to the
   Lord.

   29. Et dixit Moses, Ecce, ego egrediar a te, et rogabo Jehovam ut
   recedat examen insectorum a Pharaone, et a servis ejus, et a populo
   ejus eras. Veruntamen non adjiciat Pharao agere fallaciter, non
   dimittendo populum ut sacrificet Jehovae.

   30. And Moses went out from Pharaoh, and entreated the Lord.

   30. Tunc egressus est Moses a Pharaone, et oravit ad Jehovae.

   31. And the Lord did according to the word of Moses; and he removed the
   swarms of flies from Pharaoh, from his servants, and from his people:
   there remained not one.

   31. Et fecit Jehova secundum verbum Mosis, et recessit mixtura
   insectorum a Pharaone, et a populo ejus: non unum fuit residuum.

   32. And Pharaoh hardened his heart at this time also, neither would he
   let the people go.

   32. Et aggravavit Pharao cor suum etiam hac vice, nec dimisit populum.

   28. And Pharaoh said, I will let you go. When he sees that his delays
   and shifts avail him nothing, he professes entire obedience; not that
   he then proposed to deceive and lie, because he was prevented by fear;
   but only, because overwhelmed with a present sense of his calamity, he
   dared not raise his crest against God. Therefore (as I said before) he
   did not so much wish designedly to conciliate and frustrate Moses by
   falsehood, as he deceived himself. For we must observe that (like one
   who has a wolf by the ears) he was constrained to promise the dismissal
   of the people, whom he retained to his own great injury. And this is
   why he commends himself to their prayers, for necessity urged him to
   implore God's pardon and peace: although it might have been that he
   desired craftily to engage their affection to himself under the pretext
   of religion. For by this anxious precaution for himself, he betrays his
   want of confidence. Finally, by requesting their prayers, he, as it
   were, throws out a rope by which he may draw them back to himself when
   the sacrifice was over.

   29. And Moses said, Behold I go out from thee. Moses does not reply to
   this demand, because he knew that the design of God was otherwise; and
   God had justly left him in ignorance as to what He did not yet wish him
   to know. There is, then, no reason why Moses should be accused of bad
   faith when he faithfully fulfilled the charge committed to him;
   although he was silent as to what he was not ordered to declare, even
   as to that which God wished to be concealed from the tyrant. But the
   holy Prophet, aroused to pious indignation by the king's perfidy, does
   not immediately remove the plague, but waits till the morrow; and
   moreover, denounces with severity that, if he should persist in deceit,
   its punishment awaited him. This great magnanimity he had derived from
   the miracles, for, having experienced in them the unconquerable power
   of God, he had no cause for fear. For it was an act of extraordinary
   boldness openly and before the tyrant's face to reproach him for his
   falsehoods, and at the same time to threaten him with punishment unless
   he desisted from them. But we said before that Moses had not acted from
   the workings of his own mind, when he promised Pharaoh what he asked,
   but that he had spoken thus confidently from special impulse. For the
   general promise in which God affirms that He will grant the prayers of
   His servants, must not be applied to particular cases, so that they
   should expect to obtain this or that in a specified manner, unless they
   have some peculiar testimony from the word or the Spirit of God.

   31. And the Lord did according to the word of Moses. "The word" here
   may be expounded either of the answer, or the prayer, of Moses. The
   former pleases me best, viz., that by the result God proved that He
   ratified what Moses had said, whom He had made the proclaimer of His
   judgment; but if any one prefer to refer it to his prayer, let him
   retain his opinion. When he adds that the "heart of the king was
   hardened at this time also," he aggravates the crime of his obstinacy,
   since there was no bound to his rebellion under such a series of
   punishments, by which even an iron heart should have been corrected.
     __________________________________________________________________
     __________________________________________________________________

   EXODUS 9
     __________________________________________________________________

   Exodus 9:1-7

   1. Then the Lord said unto Moses, Go in unto Pharaoh, and tell him,
   Thus saith the Lord God of the Hebrews, Let my people go, that they may
   serve me.

   1. Tunc dixit Jehova ad Mosen, Vade ad Pharaonem, et loquere ad eum,
   Sic dicit Jehova Deus Hebraeorum, Dimitte populum meum ut serviant
   mihi.

   2. For if thou refuse to let them go, and wilt hold them still,

   2. Quod si tu renuis eum dimittere, et adhuc tu retines eos:

   3. Behold, the hand of the Lord is upon thy cattle which is in the
   field, upon the horses, upon the asses, upon the camels, upon the oxen,
   and up. on the sheep: there shall be a very grievous murrain.

   3. Ecce, manus Jehovae erit super gregem tuum qui est in agro: in
   equis, in asinis, in camelis, in armentis et in ovibus pestis
   gravissima.

   4. And the Lord shall sever between the cattle of Israel and the cattle
   of Egypt: and there shall nothing die of all that is the children's of
   Israel.

   4. Et distinguet Jehova inter pecora Israel, et inter pecora AEgypti:
   ut non moriatur quicquam eorum quae sunt apud filios Israel.

   5. And the Lord appointed a set time, saying, Tomorrow the Lord shall
   do this thing in the land.

   5. Et statuit Jehova tempus, dicendo, Cras faciet Jehova rem hanc in
   terra.

   6. And the Lord did that thing on the morrow, and all the cattle of
   Egypt died: but of the cattle of the children of Israel died not one.

   6. Fecit itaque Jehova rem hanc postero die: et mortuum est omne pecus
   AEgypti: de pecore vero filiorum Israel ne unum quidem animal mortuum
   est.

   7. And Pharaoh sent, and, behold, there was not one of the cattle of
   the Israelites dead. And the heart of Pharaoh was hardened, and he did
   not let the people go.

   7. Et misit Pharao: et ecce, ex pecore Israel ne unum quidem animal
   mortuum erat. Et aggravatum fuit cor Pharaonis, ut non dimitteret
   populum.

   1. Then the Lord said. No complaint or expostulation of Moses is here
   recounted; and it is possible that he was quiet and silent, whilst God
   foresaw what it was necessary to do, and even commanded what He would
   have done. But since he only gives a brief summary of occurrences, we
   may probably conjecture that, as the evil grew worse, he had recourse
   from time to time to the remedy. In the denunciation, "the Lord God of
   the Hebrews" is no unmeaning repetition, that Pharaoh may learn that
   he, whom he thought to have repelled in the abundance of his pride, was
   still in the field against him. For God insults his ferocity, and by
   setting forth his name contemptuously defies his wrath. We have already
   said that Pharaoh is convicted of sacrilege, both in his oppression of
   God's people and in defrauding God Himself of His due honor; therefore
   those words, "Let my people go, that they may serve me," have the force
   of aggravating his sin.

   2. But if thou refuse. God again urges him to obedience through fear of
   punishment, as He usually deals with the froward. Yet he permits him a
   short space of time for repentance, (as before,) if perchance he may
   lay aside his perverse determination to refuse. And this Moses now
   relates more distinctly in the fifth verse, both to show the extreme
   obstinacy of his malice, because the tyrant mocks at God's forbearance,
   and follows his own lust; and also to manifest more clearly from the
   circumstance of time, that the cattle of Egypt were smitten not by
   chance but by the hand of God. There is also an implied reproof of his
   senseless obstinacy, as though Moses said, that God was already enough,
   and more than enough, provoked; and therefore, unless he should desist,
   that God had new and more terrible plagues at hand, whereby He would
   overwhelm him. The murrain is appositely called God's "hand," because
   it arose from His just judgment; for this expression is opposed to
   natural causes, to the arts and devices of men, and to accidental
   chances -- as if Moses had said that the hand of God would appear in
   "the very grievous murrain," that Pharaoh may perceive the Deity to be
   wroth with him. Moreover, though this might seem a lighter plague than
   those preceding it, yet it was doubtless more grievous and afflictive
   to the Egyptians, because it involved much greater injury at a future
   period. The hand of God had before been adverse to them for a short
   time, and the evil had been removed together with the infliction; but
   now the destruction of the cattle will affect them for many years. For
   this kind of gradation in the judgments of God must be observed, as the
   Law also denounces against transgressors punishments sevenfold greater,
   if they do not speedily return into the way. (See Leviticus 26:18, 21,
   24, 28.) As to his saying that "all the cattle died," it is a
   comprehensive [103] expression, for immediately it will appear that a
   considerable number of animals still remained. But he means that the
   herds were everywhere destroyed, and the flocks smitten by the murrain;
   or, if you prefer it, that the murrain was general in its attack, and
   that it reduced Egypt to a state of poverty by the destruction of their
   cattle and other animals. Finally, the universal term merely refers to
   this plague having been a remarkable proof of God's anger, because the
   pestilence did not only kill a few animals, as it usually does, but
   made havoc far and wide of a vast number of herds and flocks.

   7. And Pharaoh sent. I leave it undecided, whether he then first sent
   these inspectors; [104] it may be, that, in the blindness of his
   obstinacy he neglected this, until he was reminded by Moses; for we
   know how the reprobate shut their eyes against the manifest marks of
   God's wrath, and willfully indulge in their errors. Certainly there is
   no doubt that Pharaoh, whilst he seeks to harden himself in every way,
   deliberately passed over what it was very useful for him to know; but,
   since he was informed by Moses of the distinction between the Egyptians
   and the Israelites, he is compelled, whether he will or no, to
   ascertain from actual inspection, what he would have gladly been in
   ignorance of. But this was no obscure demonstration of God's paternal
   favor towards His chosen people; that the contagion should not have
   affected that part of Egypt, which was fullest of cattle, though it
   ravaged the whole surrounding neighborhood. Wherefore, the hardness of
   the king's wicked heart was all the more base and marvelous, since he
   was not moved even by this extraordinary circumstance; for it was a
   token of horrible folly, that, when the matter was examined and
   discovered by his underlings, he still hardened his heart and would not
   obey God.
     __________________________________________________________________

   [103] Lat., "synecdochica locutio." Fr., "s'entend que par ci par la il
   y eut grande desconfiture;" it means that on every side there was great
   destruction.

   [104] "It is asked, why he did not do so before? Resp., Because either,
   first, The roads were impassable on account of the frogs, lice, etc.;
   or secondly, It did not previously occur to him." -- Menochius in Pol.
   Syn.
     __________________________________________________________________

   Exodus 9:8-12

   8. And the Lord said unto Moses and unto Aaron, Take to you handfuls of
   ashes of the furnace, and let Moses sprinkle it toward the heaven in
   the sight of Pharaoh.

   8. Tunc dixit Jehova ad Mosen et ad Aharon, Tollite vobis plenos
   pugillos vestros favillae fornacis, et spargat illam Moses per coelum
   (vel, per aerem) coram Pharaone.

   9. And it shall become small dust in all the land of Egypt, and shall
   be a boil breaking forth with blains upon man, and upon beast,
   throughout all the land of Egypt.

   9. Et erit in pulverem super totam terram AEgypti: et erit super
   hominem, et super jumentum ulcus producens tumores in tota terra
   AEgypti.

   10. And they took ashes of the furnace, and stood before Pharaoh; and
   Moses sprinkled it up toward heaven; and it became a boil breaking
   forth with blains upon man and upon beast.

   10. Tulerunt ergo favillam fornacis, et steterunt coram Pharaone: et
   sparsit illam Moses per coelum, (vel, per aerem.) Et fuit ulcus tumorem
   producens in homine et in jumento.

   11. And the magicians could not stand before Moses because of the
   boils; for the boil was upon the magicians, and upon all the Egyptians.

   11. Et non poterant magi stare coram Mose propter ulcus: quia fuit
   ulcus in magis ut in omnibus AEgyptiis.

   12. And the Lord hardened the heart of Pharaoh, and he hearkened not
   unto them; as the Lord had spoken unto Moses.

   12. Et induravit Jehova cor Pharaonis: et non audivit eos: quemadmodum
   loquutus fuerat Jehova ad Mosen.

   8. And the Lord said unto Moses. God does not now postpone the time of
   the punishment, but redoubles the plagues in a continuous series; nor
   does he threaten Pharaoh, but, leaving him, executes the judgment which
   He decreed; both because it was now more than sufficiently manifested
   that admonitions were of no avail with him, and also that his desperate
   wickedness might be reproved in every way. For although I have lately
   said that all which happened is not fully related, still the narrative
   of Moses rather leads us to infer, that nothing about the boils was
   previously told to Pharaoh, but that the ashes [105] were sprinkled,
   when he had no suspicion of anything of the kind. But it did not happen
   naturally that the heaven was darkened by the dust, and that the
   disease arose from thence; for how could a few ashes cover the whole
   air? But by this visible sign the tyrant was taught that the calamity
   which ensued was inflicted by Moses and Aaron. Moreover, God invested
   His servants with high and power, when He gave them command over the
   air, so that they should envelop it in darkness, and poison it with
   contagion. Hence we gather, that the devil's are called the princes of
   the air, not because they govern it according to their will, but only
   so far as the permission [106] to wander in it is accorded to them.

   11. And the magicians could not. Since the magicians were now also at
   hand, doubtless they were possessed by their former folly, so that they
   stood in readiness, as it were, in case an opportunity of contention
   should be offered them. And, in fact, since Satan, although ten times
   conquered, is still perpetually hurried forward with indefatigable
   obstinacy, so neither do his ministers desist from their madness,
   notwithstanding they have experienced how unsuccessful are their
   battles. These enchanters had lately confessed that their art availed
   no farther, and yet they embolden themselves to try all extremities,
   until the disease of the boils drives them back in disgrace. Wherefore,
   that we may not betray our madness by similar audacity, let us learn to
   give God His full glory by voluntary submission. But that Pharaoh, when
   not only deprived of their assistance, but even when abandoned, and
   without their presence, is neither changed nor softened, proves that he
   was not so much deceived by the impostures of others, as stupefied by
   his own malice and perversity; although Moses here repeats that "his
   heart was hardened by God;" because He desired, as if by an opposing
   barrier, to have an opportunity for manifesting His power. And here
   their ignorance is refuted, who imagine that God is endued with mere
   prescience; for when "as the Lord has spoken" is added, He attributes
   both in conjunction to Himself, viz., the effect as well as the
   foreknowledge. On this point we shall enlarge a little further on; yet
   let us remark that at the same time the tyrant was not absolved from
   crime, for that his hardness of heart was voluntary. The blains, which
   were epidemic on the cattle, are a proof that they did not all die in
   the former catastrophe.
     __________________________________________________________________

   [105] Havernick, in his Introduction to the Pentateuch, has a
   remarkable note on this plague. "The symbolical procedure," he says,
   "employed by Moses, Exodus 9:8, etc., is striking, and has never yet
   been satisfactorily explained. It is, however, made completely
   intelligible to us by a statement of Manetho in Plutarch, De. Isaiah et
   Osir. p. 380: kai garen 'Eilethuias po;lei zontas anthropous
   katepimpasan, hos Manethon historeke, Tuphonious kalountes, kai ten
   tephran auton likmontes ephanibon, kai diespeiron. In respect to this
   we may leave it undecided how far this statement should be connected
   with the residence of the Hyksos, a conclusion which there is much to
   favor; here we have only to do with the striking rite mentioned in the
   notice, which was certainly an ancient mode of expiation, indicating
   purification, which in antiquity was often symbolized by ashes. (V.
   Spencer, De legg, rituall., s. 3. diss. 3, c. 1.) We shall thus
   understand the entire significance, which the procedure had for the
   Egyptians, inasmuch as a rite which they regarded as sacred in the
   sense referred to, was here followed by the contrary effect, pollution,
   as is so expressively indicated by our text." -- Thomson's Translation,
   p. 246. Edinburgh, 1850.

   [106] D'y faire leurs efforts. -- Fr.
     __________________________________________________________________

   Exodus 9:13-26

   13. And the Lord said unto Moses, Rise up early in the morning, and
   stand before Pharaoh, and say unto him, Thus saith the Lord God of the
   Hebrews, Let my people go, that they may serve me.

   13. Et ait Jehova ad Mosen, Surge mane et te siste in conspectu
   Pharaonis, et dic ei, Sic dicit Jehova Deus Hebraeorum, Dimitte populum
   meum ut serviant mihi.

   14. For I will at this time send all my plagues upon thine heart, and
   upon thy servants, and upon thy people; that thou mayest know that
   there is none like me in all the earth.

   14. Quoniam hac vice ego mittam omnes plagas meas in cor tuum, et in
   servos tuos, et in populum tuum: ut scias quod nemo sit similis mei in
   tota terra.

   15. For now I will stretch out my hand, that I may smite thee and thy
   people with pestilence; and thou shalt be cut off from the earth.

   15. Nunc enim extendi manum meam, ut percutiam te et populum tuum
   peste: et excideris e terra.

   16. And in very deed for this cause have I raised thee up, for to show
   in thee my power; and that my name may be declared throughout all the
   earth.

   16. Et certe ideo constitui te ut ostenderem tibi potentiam meam, et ut
   enarrent nomen meum in universa terra.

   17. As yet exaltest thou thyself against my people, that thou wilt not
   let them go?

   17. Tu adhuc to extollis inpopulum meum, ut non dimittas eos?

   18. Behold, tomorrow about this time, I will cause it to rain a very
   grievous hail, such as hath not been in Egypt since the foundation
   thereof even until now.

   18. Ecce, ego pluam hoc tempore cras grandinem gravissimam, cui non
   fuit similis in AEgypto ab eo die quo fundata fuit hucusque.

   19. Send therefore now, and gather thy cattle, and all that thou hast
   in the field: for upon every man and beast which shall be found in the
   field, and shall not be brought home, the hail shall come down upon
   them, and they shall die.

   19. Nunc igitur mitte, collige pecus tuum, et quicquid tibi est in
   agro. Omnes homines et jumentum qui inventi fuerint in agro, et non
   collecti fuerint intra domum, descendet super eos grando, et morientur.

   20. He that feared the word of the Lord among the servants of Pharaoh
   made his servants and his cattle flee into the houses:

   20. Qui timuit ad sermonem Jehovae ex servis Pharaonis, confugere
   jussit servos suos et pecora sua domum.

   21. And he that regarded not the word of the Lord left his servants and
   his cattle in the field.

   21. Qui vero non adjecit cor suum ad verbum Jehovae, reliquit servos
   suos et pecora sua in agro.

   22. And the Lord said unto Moses, Stretch forth thine hand toward
   heaven, that there may be hail in all the land of Egypt, upon man, and
   upon beast, and upon every herb of the field, throughout the land of
   Egypt.

   22. Tunc dixit Jehova ad Mosen, Extende manum tuam versus coelum, et
   erit grando in tota terra AEgypti, super homines et super jumenta, et
   super cunctam herbam agri in terra AEgypti.

   23. And Moses stretched forth his rod toward heaven; and the Lord sent
   thunder and hail, and the fire ran along upon the ground: and the Lord
   rained hail upon the land of Egypt.

   23. Extendit ergo Moses virgam suam versus coelum, et dedit Jehova
   tonitrua et grandinem: discurritque ignis per terram, et pluit Jehova
   grandinem super terram AEgypti.

   24. So there was hail, and fire mingled with the hail, very grievous,
   such as there was none like it in all the land of Egypt since it became
   a nation.

   24. Et fuit grando atque ignis grandine implicitus gravis valde: cui
   similis nulla fuit in tota terra AEgypti, ex quo fuit in gentem.

   25. And the hail smote throughout all the land of Egypt all that was in
   the field, both man and beast; and the hail smote every herb of the
   field, and brake every tree of the field.

   25. Et percussit grando in tota terra AEgypti quicquid fuit in agro, ab
   homine usque ad jumentum. Et percussit grando cunctam herbam agri,
   atque omnes arbores agri confregit.

   26. Only in the land of Goshen, where the children of Israel were, was
   there no hail.

   26. Tantum in terra Gosen, ubi erant filii Israel, non fuit grando.

   13. And the Lord said unto Moses, Rise up. God returns again to
   threats, to try the mind of the wicked king; not that there is any hope
   of a cure, but that his obstinacy may be more and more discovered. For
   it was desirable as an example, that it should be known openly how
   madly those, who are cast into a reprobate state of feeling, and who
   are possessed by a spirit of willfulness, rush upon their own
   destruction. Surely it would be incredible, that any human being should
   have ever resisted God with such headstrong folly and obstinacy, unless
   this picture had been presented to us. How often was Pharaoh commanded
   to send the people away, and on every occasion a ratification of the
   command [107] was added! So that God no less thundered from heaven than
   He spoke on earth by the mouth of His servant and ambassador; yet still
   the mind of the tyrant was not subdued into obedience, because Satan
   alienates the minds of those, whom by God's permission he holds in
   devotion, and bondage, to himself. Meanwhile, they heap up more
   terrible vengeance against themselves by their impious contempt of
   warnings.

   14. For I will at this time. The unexpressed condition is implied,
   "unless he should submit himself to God." The meaning is, that although
   he had already chastised his pride, yet that this had been done gently
   and in moderation; but that He now would use a heavier scourge, since
   the lighter rods had been unavailing. Thus his ingratitude is reproved,
   because he had not acknowledged that he had been spared, in order that,
   having suffered only some trifling losses, [108] he might return to his
   right mind. Wherefore, because God had proceeded gradually with his
   punishments, He now threatens that He will inflict many on him at once;
   as he is wont to act with the rebellious. On which account also David
   exhorts us not to be

   "as the horse and mule -- whose mouth must be held in with bit and
   bridle when they are restive," (Psalm 32:9;)

   whence he concludes, that "many sorrows shall be to the wicked" and
   rebellious. But Moses here denounces plagues, which shall not only
   affect the head and arms, but which shall reach to the heart itself,
   and inflict a deadly wound in his very bowels; for Pharaoh was so
   obstinate that it was not enough to batter his sides. In flue, he is
   enjoined to make haste and provide against the awful judgement which
   impended, unless he chose rather to perish with all his (servants.) The
   expression, "all my plagues," embraces whatever chastisement we shall
   hereafter see inflicted on him; and therefore the word, D+B+R+, deber,
   designates every kind of death; as much as to say, that He would heap
   punishment upon punishment, until He had destroyed the tyrant together
   with his whole nation. What is afterwards added, "that thou mayest know
   that there is none like me in all the earth," implies that Pharaoh had
   hitherto struggled against Him, because he had never really and
   seriously apprehended the extent of the divine power; for wherever it
   is really felt, it is impossible but that pride must be humbled before
   it. And, doubtless, the reprobate, although in some measure they
   recognize the power of God, still rush on with a kind of frenzied
   impulse, and their wickedness is combined with blindness of heart, so
   that seeing, they do not see. Meantime we are reminded, that the
   reprobate only gain this by their stupidity, that God should proceed
   against them with all His forces, and drag and compel them against
   their will to understand His power, from which they fly. But that he
   may expect no longer truce, God affirms in the next verse that He is
   advancing with an outstretched hand. For God is not here commending His
   patience in the slowness of His procedure, as some prefer to explain
   it; but He rather admonishes him that the execution was nigh at hand,
   since He had armed Himself, and prepared His forces before He had
   spoken a word.

   16. And in very deed for this cause have I raised thee up. The word,
   H+E+M+D+T+J+, hagnemadthi, is variously explained; it properly
   signifies "to appoint;" some, therefore, refer it to his eminent
   position, as if God had placed Pharaoh on the throne, for the purpose
   of better manifesting His glory. [109] The Greek interpreter extends
   the meaning, translating it exegeira se, "I have stirred thee up, as
   much as to say, that Pharaoh had been chosen by the secret counsel and
   providence of God that His power might be exercised upon him; as He is
   constantly said to stir up those whom He brings forward, to apply them
   to those objects for which he has destined them. Others think that this
   sentence depends on what has gone before, and interpret it "I have
   preserved thee," or "chosen that thou shouldest survive." For the
   Hebrew verb, which is transitive in Hiphil, is derived from E+M+D+,
   gnamod, which means "to stand up." Since, therefore, God had restrained
   Himself, He now assigns the cause of His moderation, because if Pharaoh
   had fallen in one trifling engagement, the glory of His victory would
   have been less illustrious. In fine, lest Pharaoh should flatter
   himself, or harden himself by vain confidence, God affirms that He does
   not want strength to destroy him immediately, but that He had delayed
   his ultimate punishment for another purpose, viz., that Pharaoh might
   slowly learn that he strove in vain against His incomparable power; and
   that thus this remarkable history should be celebrated in all ages. But
   although Paul follows the Greek interpreter, there is no reason why we
   should not embrace this latter sense; for we know that the Apostles
   were not so particular in quoting the words, but that they rather
   considered the substance. But, although we admit that by God's
   long-suffering Pharaoh continued to hold out, until he became a clear
   and notorious proof of the madness and folly of all those who resist
   God, yet this also has reference to the eternal prescience of God; for
   therefore did God spare Pharaoh to stand for a time, because, before he
   was born, he had been predestinated for this purpose. Wherefore, also,
   Paul rightly concludes, that

   "it is not of him that willeth, nor of him that runneth."
   (Romans 9:16.)

   For whether God raises up or upholds the reprobate, He wonderfully
   manifests His glory by their perverseness. Thus is their ignorance
   refuted, who, by this cavil, endeavor to overturn the eternal
   predestination of God; because it is not said, that He created Pharaoh
   with this intention, but that he suspended His judgment for a. time.
   For this intermediate and progressive course of proceeding arose from
   this source, that Pharaoh was the organ or instrument of God's wrath.

   17. As yet exaltest thou thyself. The expression which Moses uses [110]
   denotes the pride of Pharaoh; because he too insolently exalted himself
   by trampling on the people. God therefore inquires, as if in
   astonishment, what this blinded fury meant, that the tyrant should hope
   that the injuries whereby he undeservedly afflicted God's people, would
   be permitted with impunity? For he was already taught, by many
   miracles, that God had, as their protector, undertaken the cause of His
   people, so that He would be the avenger of all their unjust treatment.
   At the same time He ironically reproves the tyrant's folly, in that he
   was not humbled by so many chastisements; as if He had said, that
   although, when intoxicated by prosperity, he might have raged against
   the wretched people with tyrannical and persevering arbitrariness, yet,
   after undergoing so many plagues, it was surely time to cease.

   18. Behold, tomorrow about this time. God now indicates the kind of
   punishment which He was prepared to inflict, viz., that He would smite
   with hail both man and beast, and a part of the crops. It sometimes,
   indeed, happens that the corn is destroyed by hail, and occasionally
   that great injury is thus inflicted even on men and beasts; nay, it is
   regarded as an unusual blessing if ten or fifteen years pass by without
   such a calamity. But God makes it apparent by certain signs in the
   judgment, which he has determined to execute, that the hail did not
   arise from natural causes, but that the atmosphere was manifestly armed
   by Him for the battle. First, the morrow is fixed; nor is this enough,
   the hour also is added. But what astronomer or philosopher could thus
   measure the moments for storms and tempests? Then again, its unusual
   violence, such as had never been seen before, is appointed. Fourthly,
   its extent, from the extreme boundaries of Egypt, from the one side to
   the other, as well as its expansion over its whole breadth. Scarcely
   once in twenty years will a storm so widely prevail, flying, as this
   did, like an arrow; but, restrained within narrow limits, it; will not
   thus diffuse itself far and wide. Lastly, the distinction is added
   between Goshen and the rest of Egypt. Hence it is plain, that this hail
   was not produced by an accidental impulse, but made to fall by God's
   hand; in a word, that it was not the drops of moisture frozen in mid
   air, but a portent which transcended the bounds of nature.

   19. Sealed therefore now. He does not give this counsel as if he would
   spare His professed enemy, but he insults his mad confidence, because
   hitherto in his supine security he had despised whatever punishments
   had been denounced against him. He indirectly hints, therefore, that
   now is the time for fear. Secondly, that when God contends, the event
   is not a doubtful one; because He not only openly challenges him to the
   combat, but assures him that He shall have no difficulty in putting him
   to the rout. Finally, he shows him, that He has no need of deceit, or
   of any stratagems to overtake His enemy, but that, although he grants
   him a way of escape, still He should be victorious.

   20. He that feared the word of the Lord. In these words Moses shows
   that there were some who were so far taught by experience as not
   altogether to despise what he had denounced; for hence arose their fear
   from the denunciation of the punishment, because they were persuaded
   that Moses was the servant of God, and a Prophet, as well as the herald
   of the Divine judgment. Although it likewise appears that they had not
   seriously repented so as to obey God, but were impelled to take these
   precautions by immediate and momentary terror. Thus, particular fear
   often makes the reprobate anxious either to deprecate or fly from the
   vengeance of God. Still Moses says, that their fear profited them, for
   they did not experience the same calamity as others, who were more
   insensible. In this way God bore witness, that in proportion as each
   one more obstinately despises His judgments, the more grievously and
   heavily is he afflicted; but that some unbelievers are in some degree
   spared from inconveniences, and more gently chastised, because they at
   least do not proudly exalt themselves to despise His power. Moreover,
   by this destruction the judgment of God more clearly shone forth, when
   among the Egyptians themselves, whosoever was most hardened received
   the sure reward of his contempt. Yet are we taught by this example,
   that it does not greatly profit unbelievers, though God may pardon them
   for a while when they are alarmed and humbled; because they ever remain
   under condemnation to eternal death.

   22. And the Lord said. The rod of Moses is again employed to bring on
   the storm, not so much for Pharaoh's sake, as that Moses may be the
   more encouraged to the remaining contests, when he sees the proof of
   his vocation renewed. In the meanwhile, we may observe the trial of his
   faith, since before he had received the command to stretch forth his
   rod toward heaven, he had not hesitated to predict to Pharaoh the
   grievous and miraculous hall. But if any one thinks that this is an
   husteron proteron, and that what was first in order of time is related
   last, I will not debate it; but this seems more probable to me, and
   also to be rightly gathered from the text, that when the day had
   elapsed, Moses was commanded to execute that of which the means was
   before unknown to him. Hence, also, both Moses himself learnt, and we
   also ought now to learn, that all the elements, although without sense,
   are still ready to render any kind of obedience to their Maker; since,
   at the stretching forth of the rod the air was troubled in an
   incredible manner, so that it hurled down an abundance of hail for the
   destruction of beasts and men.
     __________________________________________________________________

   [107] The French Version supplies "avec menaces;" with threatenings.

   [108] Dommages temporels. -- Fr.

   [109] H+E+M+D+T+J+K%. By the Greek interpreter we should generally
   understand the LXX. to be meant, but it has dieterethes, which is
   obviously a less close rendering than exegeira se, the version adopted
   by Paul. As the root E+M+D+, means to stand up, it is perfectly regular
   that the Hiphil, or causal preterite, I have made thee to stand up,
   should be held equivalent to I have raised thee up, as in our A.V. S.
   M., I have preserved thee. -- W. Calvin's Latin is "excitavi te." See
   Rev. J. Owen's [5]note on Calvin's Commentary on Romans 9:17. Cal. Soc.
   Transl., p. 360.

   [110] M+S+T+W+L+L+. Part. Hithp. Raising up thyself like a rampart. C.
   found in S. M. that Kimchi had followed Aben-Ezra in interpreting the
   root S+L+L+, to trample, a meaning not acknowledged by recent
   Lexicographers. -- W
     __________________________________________________________________

   Exodus 9:27-35

   27. And Pharaoh sent, and called for Moses and Aaron, and said unto
   them, I have sinned this time: the Lord is righteous, and I and my
   people are wicked.

   27. Tunc misit Pharao ad vocandum Mosen et Aharon: et dixit ad eos,
   Peccavi hac vice, Jehova justas est: ego autem et populus meas
   scelerati.

   28. Entreat the Lord (for it is enough) that there be no more mighty
   thunderings and hail; and I will let you go, and ye shall stay no
   longer.

   28. Precamini Jehovam, et magnum erit si non sint tonitrua (vel, multum
   est quod sint tonitrua) Dei et grando: et dimittam vos, nec ultra
   manebitis.

   29. And Moses said unto him, As soon as I am gone out of the city, I
   will spread abroad my hands unto the Lord; and the thunder shall cease,
   neither shall there be any more hail; that thou mayest know how that
   the earth is the Lord's.

   29. Tunc dixit Moses, Ubi egresses fuero ex urbe, extendam manus meas
   ad Jehovam: cessabunt tonitrua, et grando non erit amplius, ut scias
   quod Jehovae sit terra.

   30. But as for thee and thy servants, I know that ye will not yet fear
   the Lord God.

   30. Atqui de te et servis tuis cognosco quod nondum timeatis coram
   facie Jehovae Dei.

   31. And the flax and the barley was smitten: for the barley was in the
   ear, and the flax was boiled.

   31. Linum et hordeum percussa sunt: nam hordeum maturescebat, et linum
   erat in calamo.

   32. But the wheat and the rye were not smitten; for they were not grown
   up.

   32. Triticum vero et zea non sunt percussa, eo quod abscondita essent.

   33. And Moses went out of the city from Pharaoh, and spread abroad his
   hands unto the Lord; and the thunders and hail ceased, and the rain was
   not poured upon the earth.

   33. Et egressus Moses a congressu Pharaonis extra urbem, expandit manus
   suas ad Jehovam: et cessarunt tonitrua et grando, et pluvia non est
   eftusa super terram.

   34. And when Pharaoh saw that the rain, and the hail, and the thunders,
   were ceased, he sinned yet more, and hardened his heart, he and his
   servants.

   34. Videns autem Pharao quod cessasset pluvia, et grando, et tonitrua,
   adjecit adhuc ad impie agendum, et aggravavit cor suum ipse et servi
   ejus.

   35. And the heart of Pharaoh was hardened, neither would he let the
   children of Israel go; as the Lord had spoken by Moses.

   35. Et obduruit cor Pharaonis, nec dimisit filios Israel, sicut
   loquutus fuerat Jehova per manum Mosis.

   27. And Pharaoh sent and called. If this confession had proceeded from
   the heart, it would have betokened repentance; but Moses immediately
   perceived that fear in the heart of the wicked is not a principle which
   governs them in lasting duty; [111] and this was more manifest in the
   result.

   Although we must, at the same time, recollect, what I have already
   touched upon, that Pharaoh did not lie designedly; for when seized by
   terror, he caught at every means to appease God, but soon after
   relapsed into his former state of mind. For although with fox-like
   cunning the wicked pretend submission, when they see themselves caught,
   in order to escape from the snare, still they do not mean to mock God
   by their soft words; but rather under the pressure of necessity they
   are ready to do anything, and therefore offer propitiation's and
   satisfactions; but when their fear has departed, because whatever they
   promised was forcibly extorted from them, they directly break out
   afresh. A very similar circumstance is related of Saul. He confesses to
   his own disgrace the innocence of David, and yet, as soon as he has
   escaped from the danger, and is freed from fear, he does not cease to
   persecute him cruelly. (1 Samuel 24:18, and 26:21.) But if we admit
   that this was mere dissimulation, Pharaoh had greater cause for fear,
   because, being experimentally convinced that God was his adversary, he
   was impelled by his fear to make any conditions whatever. But, first of
   all, he acknowledges that he had "sinned this time," not to excuse the
   former cases, but. because, in such gross contempt, the crime of
   obstinacy was still more detestable. And this more fully appears in the
   following words, wherein he acknowledges the justice of God, and
   confesses the wickedness of himself and his people. It is just as if he
   had said, that he is deservedly punished, because he had too long
   provoked God, who is a just judge. Now since, as far as his words go,
   Pharaoh professes true repentance, we may gather from them, that,
   sinners do not attribute to God the honor due to His justice, unless
   they condemn themselves; and this must be more carefully observed,
   because there are few who think that, while they are endeavoring to
   rebut the accusations of guiltiness, they are dishonoring God. Yet,
   whosoever does not judge himself, and who does not frankly confess his
   sins, is assuredly murmuring against the judgment of God. Pharaoh, at
   length, has recourse to deprecation, in which he desires to have Moses
   and Aaron as his intercessors; not, I admit, without deception,
   (because hypocrites are always double-hearted;) yet it is certain, that
   because he was terrified by his troubles, he sought for peace with God,
   lest his rebellion should draw down upon him new and greater
   punishments; but as soon as, having obtained his desire, he ceased to
   be afraid, the secret wickedness which lay, as it were, stifled under
   the abundance of his miseries, burst forth out of the sense of
   security. What immediately follows is variously explained by the
   translators; some understand it negatively, "that there be not," or "if
   there be not -- thunderings;" and even these disagree among themselves;
   for some suppose that Pharaoh congratulates himself, because the
   thunders have ceased; but it is plain from the context that they are
   grossly mistaken. If, then, a negation is intended, the passage must
   necessarily refer to the future; as if Pharaoh had said, that he should
   be very graciously dealt with, if God should please to allay the
   thunderings. [112] But the various reading is equally probable; "It is
   much, or a great thing, that there are, or have been thunderings;" as
   though he said, that he had been punished enough, or more than enough
   for his folly; or (as best pleases myself) that he is now subdued by
   terror, whilst he is alarmed by the continual rollings of the thunder
   and the beating of the hail; for he seems to desire to prove the truth
   of his conversion, because he is conquered by the terrible power of
   God.

   29. And Moses said. In this answer Moses indirectly hints, that he
   leaves the presence of Pharaoh, in order duly and purely to supplicate
   God; since by his unbelief he would in a manner pollute the sacrifices.
   For, as he had already shown, that legitimate worship could not be
   offered by the people except away from Egypt, so now he seeks to be
   alone for prayer; and thus, by this change of place, he indicates that
   the place, in which Pharaoh dwells, is unholy. We have already said,
   that Moses promises nothing out of mere rash impulse, but that, taught
   either by the inspiration of the Spirit, or by sure revelation, he
   pronounces, with the authority of a prophet, what God is about to do.
   Moreover, it is not without reason that Moses exhorts Pharaoh to learn
   from the remission of the punishment, that the God of Israel is the
   Lord of Egypt also; for the word earth seems here to be limited to
   Egypt; although I do not deny that it may be properly understood of the
   whole world; but, whichever you may prefer, Moses rightly concludes,
   that the glory and dominion of God is perfectly manifested, not only
   when he appears as an avenger in the infliction of punishment, but that
   He also shows it in an opposite way, when all the elements are
   subservient to His mercy. Besides, His power is still more clearly
   shown forth, when He himself heals the wounds which He has inflicted;
   and, therefore, in Isaiah 41:23, and 45:7, in order to prove His
   divinity, He joins the two together, viz., that it is His prerogative
   and attribute both to "do good, or to do evil."

   30. But as for thee and thy servants, I know. Such freedom of reproof
   plainly proves with what magnanimity the holy Prophet was endued, who,
   without taking any account of the wrath of the imperious and cruel
   tyrant, does not hesitate to condemn the impiety of himself and his
   whole court. Nor can it indeed be questioned, that God miraculously
   restrained so many wild beasts to keep their hands off Moses; for it
   cannot be attributed either to their moderation or humanity, that men,
   otherwise worse than bloody-minded, did not kill him a hundred times
   over, when he so bitterly provoked them. But, from his firmness, it
   also appears how much he had profited by his novitiate; [113] because
   he, who had before fled far for refuge in fear of their darts, now has
   no alarm in the hottest conflict. But he justly affirms that the
   Egyptians do not "fear the Lord;" because alarm and terror do not
   always lead the mind to reverence and due obedience. For Moses speaks
   of true fear, which altogether attaches us to God, wherefore it is
   called "wisdom," and "the beginning of wisdom" (Proverbs 1:7, and Psalm
   111:10.) But hypocrites, although they fear the name of God, are very
   far from willingly desiring to serve Him. Wherefore, lest we be
   deceived by empty imaginations, let us learn honestly to sift all our
   feelings, and diligently to examine into all those winding [114]
   recesses, wherewith human hearts are filled and incredibly entangled. A
   question arises, why Moses undertook the part of an intercessor, when
   he sees no repentance? my reply is, that he was not thus ready to
   spare, as if he had been persuaded; but that he gave a short
   intermission, until the king's impiety should again betray itself, and
   thus God should fulfill what he had predicted respecting all the
   plagues. It is, then, absurd to gather, as some do, from this passage,
   that ministers of the word and pastors should be satisfied with a mere
   verbal confession; for Moses did not so much intend to pardon as to
   open a way for the remaining judgments of God.

   31. And the flax and the barley. He relates the calamity which the hail
   inflicted; and shows that a part of the fruits of the earth was
   destroyed, viz., that which had already grown into stalk; but that the
   seeds which grow more slowly were spared. For God desired to give a
   remnant of hope, which might invite the king and his people to
   repentance, if only their wickedness were curable.

   34. And when Pharaoh saw. Again, as usual, Pharaoh gathers audacity
   from the mitigation of his punishment, as security arms the reprobate
   against God; for as soon as the scourges of God rest for awhile, they
   cherish the presumption that they will be unpunished, and construe the
   short truce into an abiding peace. Pharaoh, then, hardens anew his
   heart, which he seemed to have somewhat changed, as soon as he is
   delivered from this infliction; as though he had not been warned that
   others remained behind, nay, that the hand of God was already stretched
   out against him. Therefore, at the end of the chapter, Moses amplifies
   the crime when he adds, that this had been foretold [115] "by the hand
   of Moses." We have sometimes seen already that the wicked king was
   hardened, as God had said to Moses; now, more! is expressed, viz., that
   Moses had been the proclaimer of his indomitable and desperate
   obstinacy.
     __________________________________________________________________

   [111] "Et n'est maitresse que pour une minute;" and is only their
   mistress for a minute. -- Fr.

   [112] W+R+B+, literally, and much A. V., It is enough. The LXX. and V.
   translators seem not to have found this expression in their copies of
   the Hebrew text. The Syriac amplifies it into And there is abundant
   room before him. S. M., Multum enim est ut fuerint tonitrua, etc.; and
   he adds, Onkelos sic vertit, Magnum coram me est tuorum, quod non sint
   super nos voces illae execrandae. -- W.

   [113] Tyrocinio. -- Lat. Apprentissage. -- Fr.

   [114] Arrieres boutiques. -- Fr.

   [115] Ver. 35, A.V., marg. ref.
     __________________________________________________________________
     __________________________________________________________________

   EXODUS 10
     __________________________________________________________________

   Exodus 10:1-6

   1. And the Lord said unto Moses, Go in unto Pharaoh: for I have
   hardened Ms heart, and the heart of his servants, that I might show
   these my signs before him:

   1. Et dixit Jehovah ad Mosen, Vade ad Pharaonem: quia ego aggravavi cor
   ejus, et cor servorum ejus, ut ponerem signa mea haec in medio ejus.

   2. And that thou mayest tell in the ears of thy son, and of thy son's
   son, what things I have wrought in Egypt, and my signs which I have
   done among them; that ye may know how that I am the Lord.

   2. Et ut narres in auribus filii tui et nepotis tui quae fecerimin
   AEgypto, et signa mea quae posuero inter eos: et sciatis quod ego sum
   Jehova.

   3. And Moses and Aaron came in unto Pharaoh, and said unto him, Thus
   saith the Lord God of the Hebrews, How long wilt thou refuse to humble
   thyself before me? let my people go, that they may serve me:

   3. Venit ergo Moses et Aharon ad Pharaonem, et dixerunt ei, Sic dicit
   Jehova Deus Hebraeorum, Quousque renuis humiliari coram facie mea?
   Dimitte populum meum ut serviant mihi.

   4. Else, if thou refuse to let my people go, behold, tomorrow will I
   bring the locusts into thy coast:

   4. Quod si tu renuis dimittere populum meum, ecce, ego inducam cras
   locustam in terminos tuos.

   5. And they shall cover the face of the earth, that. one cannot be able
   to see the earth: and they shall eat the residue of that which is
   escaped, which remaineth unto you from the hail, and shall eat every
   tree which groweth for you out of the field.

   5. Et operiet superficiem terrae, ut non possit videri terra: et
   comedet quod residuum est, quod evasit, quod relictum est vobis a
   grandine: et comedet omnem arborem quae fructificat vobis ex agro.

   6. And they shall fill thy houses, and the houses of all thy servants,
   and the houses of all the Egyptians; which neither thy fathers, nor thy
   fathers' fathers have seen, since the day that they were upon the earth
   unto this day. And he turned himself, and went out from Pharaoh.

   6. Et implebunt domos tuas, et domos omnium servorum tuorum, et domos
   omnium AEgyptiorum: quas non viderunt patres tui, et patres patrum
   tuorum, a die quo ipsi fuerunt super terram usque ad diem hunc. Et
   aversus, egressus est a Pharaone.

   1. And the Lord said. Moses passes on to another plague, whereby God
   took vengeance on the treachery and obstinacy of the wicked king; viz.,
   that He gave over the remaining produce of the year, which He had
   spared, to be eaten and devoured by locusts. And this was no ordinary
   punishment, to destroy Egypt by dearth and famine, when all their corn
   had perished. But, before Moses proceeds to this, he again relates that
   he was the proclaimer of this plague, and that God had announced to him
   the reason why Pharaoh had so often resisted to his own injury.
   Therefore God says, that He had hardened his heart, in order that he
   might show forth these miracles and evidences of His power; for if
   Pharaoh had been humbled, and had yielded immediately, the contest
   would have been superfluous; since what would be the object of
   contending with a conquered and prostrate enemy? The obstinacy of the
   tyrant, then, in so often provoking God, opened the way to more
   miracles, as fire is produced by the collision of flint and iron.
   Thence also the silly imagination is refuted, that the heart of Pharaoh
   was no otherwise hardened than as the miracles were set. before his
   eyes; for Moses does not say that his heart was divinely hardened by
   the sight of the signs, but that it pleased God in this manner to
   manifest His power. Hence also we gather, that whatever occurred was
   predestinated by the sure counsel of God. For God willed to redeem His
   people in a singular and unusual way. That this redemption might be
   more conspicuous and glorious, He set up Pharaoh against himself like a
   rock of stone, which by its hardness might afford a cause for new and
   more remarkable miracles. Pharaoh was, therefore, hardened by the
   marvelous providence of God with this object, that the grace of His
   deliverance might be neither despicable nor obscure. For God regarded
   tits own people more than the Egyptians, as immediately appears, "that
   thou mayest tell in the ears of thy son, and of thy son's son," etc.
   For far more abundant material for thanksgiving and for celebrating the
   memory of their deliverance was afforded, by the fact of the Israelites
   having seen God's arm stretched forth so often from heaven, and with so
   many prodigies. Had they been redeemed by any ordinary method, the
   praise due to God would soon have been forgotten. It was proper, then,
   that their posterity should be thus instructed by their fathers, that
   they might have no doubts as to the author of so illustrious a work.
   But it is here required of the fathers, who had been eye-witnesses of
   the signs, that they should be diligent and assiduous in teaching their
   children; and on these also, care and attention in learning is
   enjoined, that the recollection of God's mercies should flourish
   throughout all ages. The practical effect of this doctrine is seen in
   Psalms 44 and Psalm 105

   3. And Moses and Aaron came in. Moses now relates how, at God's
   command, he tried whether Pharaoh's heart, after so many experiments,
   would be bent to obedience out of fear of the new punishment which
   impended. But by this proof his impiety was better known, since,
   although he saw his kingdom deprived of a part of its corn, he fears
   not what is denounced by Moses respecting the other part. Therefore he
   reproves him still more severely, inquiring, "How long" wilt thou
   proudly resist the command of God? For since plagues vanquish even the
   worst natures, it was marvelous that the king, having been smitten
   eight times, and in so awful a manner, was still unwilling to yield, as
   if he were in safety, and unaffected by any injury. But we may learn
   from this passage, that we are chastised with this object by the rods
   of God, that we may return from the indulgence of our lusts to
   submission to Him. This Moses calls (and Peter after him, 1 Peter 5:6)
   to "humble" ourselves before God, or "beneath His mighty hand," when,
   having experienced His formidable power, we reverently submit ourselves
   to His dominion. Whence it follows, that they, who are neither tamed
   nor bent by the fear of punishment., struggle against God as with an
   iron [116] brow. Let fear, then, teach us to repent; and that we may
   not provoke His vengeance by proud contempt, let us learn that nothing
   is more terrible than to fall into His hands. Moses also hints that
   Pharaoh's contention was not with the Israelites only, but with God who
   undertook their cause. And let us not doubt, therefore, that all
   tyrants, who unjustly persecute the Church, contend with God Himself,
   to whose powers they will find themselves far inferior.

   4. Else, if thou refuse. Moses denounces the extreme dearth and famine
   of the land of Egypt, because the locusts will suddenly arise,
   altogether to consume the remaining produce of the year; for half of it
   had already been destroyed by the hail. But, although ancient histories
   bear witness, and it has happened also in our time, that not only
   cornfields, but that pastures have been devoured by locusts, still we
   may gather from the circumstances, that this was an extraordinary
   instance of the divine vengeance; because Moses both appoints the next
   day, and also relates that an incredible multitude suddenly burst
   forth, and adds, that such had never been seen; and, lastly, threatens
   that no house should be exempt from their invasion. Moreover, it is
   worth while again to remark the nature of the scourge, that God
   collects and arms a host of vile insects, whereby He may insultingly
   overcome this indomitable tyrant with all his forces. The ingratitude
   of Egypt, too, was worthy of this return, since it was too great an
   indignity that the posterity of Joseph should be tyrannically
   persecuted in that. country, which a little more than 250 years before
   he had preserved from famine by his energy. What follows in verse 6,
   that "he turned himself, and went out from Pharaoh," is recorded as a
   token of his indignation; as though Moses, worn out with the
   perverseness of the tyrant, had hastily withdrawn himself from him,
   without bidding him farewell. Therefore, although he was otherwise of a
   mild disposition, this peremptory harshness was to be adopted as a
   reproof of the arrogance with which the tyrant spit in the face of
   heaven itself. But, let the Pharaohs of our age also learn, that when
   they impede by their cruel menaces the pure worship of God, it is in
   His strict justice that fanatics, like locusts, assail their kingdoms
   with their impious errors, and infect their people with contagion.
     __________________________________________________________________

   [116] D'airain; brazen. -- Fr.
     __________________________________________________________________

   Exodus 10:7-11

   7. And Pharaoh's servants said unto him, How long shall this man be a
   snare unto us? let the men go, that they may serve the Lord their God:
   knowest thou not yet that Egypt is destroyed?

   7. Dixerunt autem servi Pharaonis ad eum, Quousque erit hic vobis in
   offendiculum? Dimitte homines, ut serviant Jehovae Deo suo. An ante
   scies quod perierit AEgyptus? (vel, Antequam scies periisse Aegyptum.)

   8. And Moses and Aaron were brought again unto Pharaoh: and be said
   unto them, Go, serve the Lord your God: but who are they that shall go?

   8. Et reductus est Moses atque Aharon ad Pharaonem: dixitque ad eos,
   Ite et servite Jehovae Deo vestro. Qui sunt qui abibunt?

   9. And Moses said, We will go with our young and with our old, with our
   sons and with our daughters, with our flocks and with our herds will we
   go: for we must hold a feast unto the Lord.

   9. Et ait Moses, Cum pueris nostris, et cum senioribus nostris ibimus,
   cum filiis nostris et filiabus nostris, cum ovibus nostris, et cum
   armentis nostris ibimus: quia festus dies Jehovae nobis est.

   10. And he said unto them, Let the Lord be so with you, as I will let
   you go, and your little ones: look to it; for evil is before you.

   10. Tunc dixit illis, Ita sit Jehova vobiscum, ut vos dimittam, et
   parvulos vestros. Videte, quia malum est coram vobis.

   11. Not so: go now ye that are men, and serve the Lord; for that ye did
   desire. And they were driven out from Pharaoh's presence.

   11. Non sic, Ite nunc viri, et servite Jehovae: quia vos hoc
   postulastis. Et ejecit eos a facie Pharaonis.

   7. And Pharaoh's servants said unto him. We have seen, a little above,
   that they were obstinate in common with their king; nor can it be
   doubted that by their servile flattery they had blinded him more and
   more; but now, conquered by their calamities, and fearing something
   still worse, they seek to mitigate his fury, -- not because they had
   themselves returned to their senses, but because they feel that they
   are overcome by the hand of God, and that strength to resist had failed
   them. They say, therefore, that Moses, until he should be dismissed,
   would be a constant source of evil to them. Whether you translate the
   word M+W+Q+Sh, [117] mokesh, a snare or a stumbling-block, is of little
   consequence, because it is taken metaphorically for every kind of
   misfortune or injury. They signify, then, that no end of their troubles
   was to be expected so long as Pharaoh shall contend with Moses; for
   that evils would follow upon evils. By the question "how long?" they
   admonish him that his pertinacity had already been more injurious than
   enough; and thence they conclude that there is nothing better to be
   done than, by the expulsion of Moses, to free himself from the snare,
   or to avoid the stumbling-block, since he could only fight
   unsuccessfully. As to the second part of the verse, interpreters
   differ. The Chaldee Paraphrast translates it with the introduction of a
   negative, -- "Knowest thou not yet that Egypt is destroyed?" Word for
   word it is, "whether to know before," or "before that to know." But
   because the infinitive is sometimes taken for the future, thus does it
   seem to accord very well with the sense -- "Do you wish to know the
   destruction of the whole kingdom before you desist from your unhappy
   contention?" as if they had said, that unless God should avert His
   anger, the remedy would be soon too late and useless.

   8. And Moses and Aaron were brought again. It is probable that, when
   the wrath of the king was appeased, some of the company were hastily
   dispatched to bring back Moses in that same hour, lest the calamity
   denounced by him should happen on the morrow. For we may gather from
   the king's words that he was not altogether overcome by their
   entreaties; but that, because he was unwilling to offend all their
   minds by an abrupt refusal, he suffered Moses to be recalled, that he
   might delude them by an underhand artifice; since thus do tyrants
   escape unpopularity by the false appearance of consent. [118] But he
   returns to his former purpose, when seeking to compound with God by an
   intermediate course he wishes to secure to himself the people's return.
   It appears indeed that he was himself also frightened, and sought some
   way to propitiate God; meanwhile, as if it were free for him to make
   conditions, he proposes such as would be advantageous to himself; as
   hypocrites are wont so to treat with God, as if He were compelled to
   abandon half His rights. But although he cunningly inquires, as if the
   point were doubtful, [119] still his suspicion is easily discovered.
   Therefore, what he knows to be enjoined him respecting all, he
   restricts to a few, and yet pretends that he accords what is right and
   what ought to satisfy God. But although Moses, in his answer,
   abundantly cuts off all pretext for subterfuge, and does not flatter
   him with any prevarication or ambiguity, still he suppresses God's
   counsel respecting the deliverance of the people -- not because he
   wishes to deceive or to lie, but that he may confine himself within the
   bounds of his commission. And lest it might be objected that in this
   way the Israelites would be withdrawn from their legitimate government,
   he does not dissemble that, being adopted by God, they were under the
   dominion of none other. God therefore openly asks again His own whom He
   has once attached to Himself. Nor must He be thought to have dealt
   fraudulently with the tyrant, although he conceals His counsel from
   him. He says that the Israelites must take their flocks and their herds
   with them, that the victims which they should offer to God may be at
   hand. As to their "sons and their daughters," he insinuates that the
   feast-day must be kept by the very least of them, because God had
   devoted them all to Himself for the services of piety.

   10. Let the Lord be so with you. I am surprised that this passage, so
   clear in itself, should be violently wrested by the interpreters. [120]
   Some thus expound it, -- "I would that God may not otherwise favor you,
   than as I am determined to let you go;" while others think that it was
   spoken deceitfully, as though he had commended them to God after their
   departure. I will not adduce the opinions of all, nor is it necessary.
   I have no doubt that it was an ironical sneer, whereby he insults, at
   the same time, both God and them; as if he had said, "You boast that
   God is on your side; experience will prove this, if I shall let you
   go." Thus, then, establishing himself as the supreme judge as to their
   departure, and claiming to himself the power of forbidding and
   preventing them from going, he derides their confidence, because, in
   demanding their free dismissal, they profess to do so under the
   auspices and by the command of God; just as if he had said, "If I do
   not hinder you, then you may reasonably pretend that Jehovah is the
   guide of your journey." In this way he wantonly provokes God, and
   denies that He is able so to aid His people as to prevent his own power
   from prevailing to resist Him. Thus the reprobate, after having been
   troubled in themselves, sometimes burst forth with ravings of contempt
   against God, as if they were well secured from all dangers, and
   counting for nothing the aid which God has promised to give to His own
   people, fearlessly ridicule the simplicity of their faith.

   Again, in the second clause of the verse, many, as it appears to me,
   raise unnecessary difficulties. Some gather from it this sense, -- "The
   evil which you are planning shall happen to yourselves, and shall be
   turned against your own faces." Others think that it is a comparison
   taken from a target, because the Israelites were looking steadfastly at
   nothing but ill-doing. [121] But I do not doubt that Pharaoh, after
   having set his tyrannical prohibitions in array against God, now
   threatens them, to inspire them with terror. He says, therefore, that
   evil awaits the Israelites, and is, as it were, held up before their
   eyes, because they are about to suffer the penalty of their rashness.
   Thus he signifies that the help of God, in which they confide for
   protection, is either evanescent or will profit them nothing. But when
   he says, "Look to it," he indirectly taunts them; because, in their
   reliance on God's assistance, they are rushing inconsiderately on their
   ruin. The conclusion is, that they were ill-advised as to their own
   interests in making these attempts, and that they foolishly or
   incautiously trusted to the protection of God.

   11. Not so. He pretends to give them what they had asked at first, and
   thus accuses them of changeableness, because they do not persevere in
   the same determination. Whereas it is certain that the cause of his
   pertinacity in resisting was because he feared that the whole people
   should depart from Egypt. He knew, then, that what Moses required in
   God's name extended also to their little ones, else would he have not
   been enraged at it. But, in order to east blame upon them, he falsely
   and calumniously reproaches them with having doubled their unjust
   demands, whilst he is exercising the greatest kindness, because he
   accedes to their original request. But he had no wish to rob the
   parents of their children, but to retain them as hostages; for he was
   persuaded that they would not willingly renounce pledges which were so
   dear to them. With respect to what is added at the end of the verse,
   "He drove them away from Pharaoh's presence," [122] some take it
   indefinitely, and understand "some one of his dependents;" but, since
   it is usual in Hebrew to omit the antecedent, and then to supply it in
   the place of the relative, I have no doubt that Pharaoh, perceiving
   Moses not to be contented with half of them, grew angry, and drove him
   out with renewed menaces, because he could not endure his presence.
     __________________________________________________________________

   [117] M+W+Q+Sh. The root of this word makes it obvious that its proper
   meaning is a snare. The word offendiculum mentioned by C., he found in
   S. M.; but the LXX and V. have also rendered it a stumbling-block As to
   the latter part of this verse, C.: appears to have given too hasty a
   glance at S. M.'s notes. Neither the Hebrew nor the Chaldee Paraphrast
   has used the infinitive. S.M. has ceased to speak of Onkelos, when he
   proceeds to say, Alii sic vertunt, visne prius experiri? -- W.

   [118] "A fausses enseignes;" under false colors. -- Fr.

   [119] Addition in Fr., "quelle partie du peuple deura aller;" what part
   of the people was to go.

   [120] In commenting on this verse, C. alludes to interpretations not
   noticed by S.M. -- W. The gloss in the Geneva Bible is, "I would the
   Lord were no more affectioned toward you than I am minded to let you
   go."

   [121] "Les Israelites ne regardent, et ne tendent qu'a real faire, come
   les archiers dressent les yeux a leur but;" they have no other object
   or intention but do wrong, and (have their eyes as steadfastly set upon
   it) as archers fix theirs on the butt. -- Fr.

   [122] Vide Latin.
     __________________________________________________________________

   Exodus 10:12-20

   12. And the Lord said unto Moses, Stretch out thine hand over the land
   of Egypt for the locusts, that they may come up upon the land of Egypt,
   and eat every herb of the land, even all that the hail hath left.

   12. Tunc dixit Jehova Mosi, Extende manum tuam super terram AEgypti pro
   locusta, ut ascendat super terram AEgypti, et depascat omnem herbam
   terrae, quicquid a grandine residuum est.

   13. And Moses stretched forth his rod over the land of Egypt, and the
   Lord brought an east wind upon the land all that day, and all that
   night; and when it was morning, the east wind brought the locusts.

   13. Extendit itaque Moses virgam suam super terram AEgypti, et Jehova
   adduxit ventum orientalem in terram toto illo die, et tota nocte: et
   ubi advenit mane, ventus orientalis excitavit locustam.

   14. And the locusts went up over all the land of Egypt, and rested in
   all the coasts of Egypt: very grievous were they; before them there
   were no such locusts as they, neither after them shall be such.

   14. Et ascenderunt locustae super totam terram Aegypti, et demisit in
   omnem terminum AEgypti graves valde: ante illas non fuerunt tales
   locustae, nec post illas futurae sunt tales.

   15. For they covered the face of the whole earth, so that the land was
   darkened; and they did eat every herb of the land, and all the fruit of
   the trees which the hail had left: and there remained not any green
   thing in the trees, or in the herbs of the field, through all the land
   of Egypt.

   15. Operueruntque superficiem totius regionis, et obscurata fuit terra,
   comederuntque omnem herbam terrae atque omnem fructum arborum quem
   reliquerat grando, neque remansit quicquam viride in arboribus, et in
   herbis agri in tota terra AEgypti.

   16. Then Pharaoh called for Moses and Aaron in haste; and he said, I
   have sinned against the Lord your God, and against you.

   16. Tunc festinavit Pharao vocare Mosen et Aharon, et dixit, Peccavi in
   Jehovam Deum vestrum et vos.

   17. Blow therefore forgive, I pray thee, my sin only this once, and
   entreat the Lord your God, that he may take away from me this death
   only.

   17. Nunc ergo remitte quaeso peccatum meum duntaxat vice hac, et orate
   Jehovam Deum vestrum, et auferat a me tantum mortem istam.

   18. And he went out from Pharaoh, and entreated the Lord.

   18. Et egressus est a Pharaone, et oravit Jehovam.

   19. And the Lord turned a mighty strong west wind, which took away the
   locusts, and east them into the Red sea; there remained not one locust
   in all the coasts of Egypt.

   19. Et convertit Jehova ventum occidentalem fortem valde, et sustulit
   locustas, et dejecit eas in mare rubrum: non remansit locusta ulla in
   tota regione AEgypti.

   20. But the Lord hardened Pharaoh's heart, so that he would not let the
   children of Israel go.

   20. Et roboravit Jehova cor Pharaonis, neque dimisit filios Israel.

   12. And the Lord said unto Moses. Since Pharaoh was not induced to obey
   by the announcement of the punishment, its execution is here related.
   And first, Moses is commanded to stretch out his hand to bring in the
   locusts, in right of the authority with which God had invested him; for
   the stretching forth of the hand is a token of power. He therefore
   adds, just beyond, that he stretched forth his rod, which we have
   before seen to have been given him as a royal scepter. It is, then,
   just as if God had appointed him to be His vicegerent, and had
   subjected to him the sea, and earth, and air. But that he may sink down
   into the character of a minister, he does not say that the locusts came
   up at his command, but assigns the glory of the operation to the Lord
   alone. And this mode of expression is worthy of remark, since we learn
   from it that the ministers of God, although they bring nothing of their
   own, still do not lose their labor, because the efficacy of the Spirit
   is conjoined to their word; and still that nothing is detracted from
   the power of God and transferred to them, since they are but
   instruments, which by God's hand are applied in His service. Thus did
   not Moses in vain command, as he stretched forth his rod, the locusts
   to come up; because the effect of his command immediately appeared.
   Still he did not himself create the locusts, nor attract them by the
   stirring' of his rod, but they were divinely brought by the power of
   the east wind. But so sudden a gathering unquestionably occurred
   contrary to the order of nature; nor, if God thus employed the wind,
   does it necessarily follow that this was usual. We know that the east
   wind is a wholesome and gentle wind, and although it is sometimes
   stormy with respect to Judea, still it does not seem probable that
   either by its strength or by its contagious blast, Egypt was covered
   with locusts. But it is possible that God, bringing in the immense
   abundance of locusts by a sudden whirlwind, gave the Egyptians a sign
   of their approaching calamity, so that it might be more manifest that
   they had not arisen otherwise than in accordance with the prediction of
   Moses. That "before them there were no such locusts as they, neither
   after them shall be such," is no contradiction to the declaration of
   Joel, who also affirms that such an instance had never occurred, as
   that the locust should eat what the palmer-worm had left; and what the
   locust had left the canker-worm should eat; and what the canker-worm
   had left the caterpillar should eat., (Joel 1:4;) for he is not there
   speaking of a single punishment, but of its varied and multiform
   continuation.

   16. Then Pharaoh called for Moses and Aaron in haste. This haste arose
   from anxiety and fear, because it was a time of extremity, and the
   enormity of the evil admitted no delay. By this vehemence, then,
   Pharaoh betrays his distress, when he not only willingly is inclined to
   recall Moses, whom he had lately driven out, but does so in such haste.
   The confession which is added, although it flowed from a double or
   deceitful heart, still was not altogether feigned. For we cannot doubt
   that (because Pharaoh was conscious of his sin) God extorted from him
   this cry, "I have sinned," under the smiting and compulsion of His
   chastisements. For we must observe this distinction, which I have
   already laid down, between the hypocrites who lie and deceive
   designedly, or who knowingly and willfully delude others, and those who
   beguile themselves, and have a terror of God's judgments, even while
   they cherish iniquity and impiety in the secret recesses of their
   hearts. Pharaoh was a hypocrite of this latter kind, who, although
   having no professed intention of deceiving either God or Moses, yet,
   because he did not prove and examine himself, did not sincerely confess
   his sin. And this must be carefully observed, lest any should slumber
   in false repentance, as if temporary fear or forced humiliation could
   propitiate God. As to his saying, that he had "sinned against the Lord
   God and the Israelites," it must be thus explained, that he had been
   rebellious against God, because he had unjustly afflicted that people
   which He had taken under His care, and into His confidence. For,
   although he had not been taught by the Prophets, yet did he hold this
   principle; that, because God by plain and illustrious miracles had
   shown that people to be under His defense and protection, he had by his
   iniquitous and tyrannical oppression of them committed an injury
   against their patron and guardian.

   He confesses, then, that he is doubly culpable, because he had been
   cruel to the people, and had impiously despised God. This would have
   been an evidence of true repentance, if it had proceeded from pure and
   genuine feeling; for the sinner, voluntarily condemning himself,
   prevents the judgment of God. His humiliation also appears in this
   respect to have been by no means ordinary, when he humbly prays to
   Moses for forgiveness; for it was no slight virtue, that a very
   powerful king should thus submit himself to an obscure and despised
   individual; which even the lower classes are often ashamed to do. But.,
   inasmuch as his heart was still enchained by secret corruption, he
   deceitfully made a show of the outward signs (of humiliation) instead
   of the reality. Wherefore David, when he declares, "Blessed is he whose
   transgression is forgiven, and whose sin is covered," has good cause
   for adding, "and in whose spirit is no guile." (Psalm 32:1, 2.) In
   order, therefore, that we may prove to God, whose attribute it is to
   search the heart, the truth of our repentance, let us learn seriously
   and inwardly to examine ourselves, lest there should be any hypocrisy
   lurking within us. The addition "only this once," is meant to testify
   the continuance of his better mind; as though he acknowledged that he
   had been hitherto perfidious, and promised that he would hereafter obey
   God in good earnest. Whence we gather, that the reprobate do not return
   immediately to their natural habits and disposition, because they are
   ignorant of the power and nature of true conversion, but, because being
   without a spirit of uprightness, they have a perverse and crooked
   heart. Moreover, by desiring only that this present death should be
   removed from him, he seems not much to care for an entire
   reconciliation with God; as it is usual for the wicked to be
   indifferent to the hatred or favor of God, and only to have a dread of
   His hand. Careless, then, of his sin, he merely wishes that punishment
   should be far removed from him.

   18. And he went out. We have stated why the holy Prophet went out from
   the king to pray, viz., because he was not worthy that the sacred name
   of God should be invoked in his presence. Therefore Moses did not offer
   prayer for him, because he thought him to be really converted, but that
   he might open God's way for the remaining contests. If, indeed, a
   choice had been given to the holy man, I do not doubt that he would
   have been disposed by his extraordinary kindness of heart, willingly to
   provide for the tyrant's safety; but, since he had heard the revelation
   of his desperate obstinacy, he was only intent on manifesting the power
   of God. Nor is there any question that he prayed under the special
   impulse of the Spirit, until he was assured of the final act; and the
   event proves that his prayers were not vainly cast into the air,
   because the land was immediately cleared of the locusts. We must have
   the same opinion with respect to the west wind as we have lately
   advanced respecting the opposite wind; for a temporary blast would not
   have been sufficient to dissipate so vast and filthy a host; but, in
   both cases, God testified by a visible token that he was influenced by
   the prayers of His servant, and that on this account the plague was
   stayed. It is sufficiently well known that the Arabian Gulf is called
   by the name of the Red Sea. By the Hebrews it is called S+W+P%, [123]
   suph, either from the reeds or rushes with which it abounds, or from
   its whirlwinds; since this word is used in Scripture in both senses.
   [124] If, therefore, you choose to translate it into Latin it must be
   called "Mare algosum et junceum," or "turbinosum." (The weedy and rushy
   sea, or the tempestuous sea.) But, since there is something monstrous
   and incredible in such raving obstinacy, it is expressly stated that
   his heart was hardened by God; that we may learn to tremble at that
   terrible judgment, when the wicked, seized by a spirit of madness, do
   not hesitate to provoke more and more that God whose name overwhelms
   them with terror.

   Exodus 10:21-29

   21. And the Lord said unto Moses, Stretch out thine hand toward heaven,
   that there may be darkness over the land of Egypt, even darkness which
   may be felt.

   21. Tunc dixit Jehova ad Mosen, Extende manum tuam in coelum, ut sint
   tenebrae super terram Aegypti, et palpet tenebras, (vel, et palpentur
   tenebrae.)

   22. And Moses stretched forth his hand toward heaven; and there was a
   thick darkness in all the hind of Egypt three days:

   22. Et extendit Moses manum suam in coelum: et fuerunt tenebrae
   caliginosae in tota terra Aegypti tribus diebus.

   23. They saw not one another, neither rose any from his place for three
   days: but all the children of Israel had light in their dwellings.

   23. Non videbat alter alterum, neque surrexerunt quisque e loco suo
   tribus diebus: at omnibus filiis Israel erat lux in habitaculis suis.

   24. And Pharaoh called unto Moses, and said, Go ye, serve the Lord;
   only let your flocks and your herds be stayed: let your little ones
   also go with you.

   24. Tunc accersivit Pharao Mosen, et dixit, Ite, servite Jehovae:
   tantum pecus vestrum et armentum vestrum remanebit: etiam parvuli
   vestri ibunt vobiscum.

   25. And Moses said, Thou must give us also sacrifices and
   burnt-offerings, that we may sacrifice unto the Lord our God.

   25. Dixitque Moses, Tu quoque dabis in manu nostra sacrificia et
   holocausta, ut faciamus Jehovae Deo nostro.

   26. Our cattle also shall go with us; there shall not an hoof be left
   behind: for thereof must we take to serve the Lord our God; and we know
   not with what we must serve the Lord until we come thither.

   26. Insuper pecudes nostrae ibunt nobiscum, non remanebit ungula: quia
   ex eo accipiemus ad colendum Jehovam Deum nostrum: nos autem nescimus
   quo colemus Jehovam, donec pervenerimus illuc.

   27. But the Lord hardened Pharaoh's heart, and he would not let them
   go.

   27. Et roboravit Jehova cor Pharaonis, neque voluit dimittere illos.

   28. And Pharaoh said unto him, Get thee from me, take heed to thyself,
   see my face no more: for in that day thou seest my face thou shalt die.

   28. Et dixit Pharao, Recede a me, cave tibi ne amplius videas faciem
   meam, qua enim die videbis faciem meam, morieris.

   29. And Moses said, Thou hast spoken well; I will see thy face again no
   more.

   29. Respondit Moses, Rectum dixisti, non videbo ultra faciem tuam.

   21. And the Lord said unto Moses. God here inflicts the punishment
   without denouncing it; because Pharaoh had deceitfully broken his
   promise of being obedient to His word. Since, therefore, he had so
   wickedly abused God's clemency, he must needs be suddenly overtaken by
   a new calamity, that he might in the darkness feel God's avenging hand,
   which he had despised. Nor, indeed, would he have been alarmed by
   menaces; as it will directly appear, that, when he was warned of the
   death of his first-born, and of the same slaughter both upon the
   first-born of man and of beast through the whole land, he was unmoved,
   and in his security provoked God, as if he had heard nothing. There is
   no wonder, then, that God covered the whole land with darkness before
   Pharaoh could suspect anything of the kind. At the end of the verse,
   some translate the word J+M+Sh, [125] yamesh, passively; as if he had
   said that the darkness might be felt. For the word X+ShK%, choshek,
   darkness, [126] is singular in Hebrew. Those who take it transitively,
   because they suppose it to be put indefinitely, understand a noun, with
   this meaning, "that a man might feel." But if the transitive sense be
   preferred, it will be better referred to Pharaoh. But I willingly
   subscribe to their opinion, who hold that the darkness was so thick
   that it might be felt by the hand.

   22. And Moses stretched forth his hand. By this darkness God not only
   wished to reprove the blindness of Pharaoh's mind, but in every way to
   convince him how senseless and mad he was in his resistance. There is
   no blessing which is more common to all men, from the very highest even
   to the lowest, than light, which is enjoyed not less by the humblest
   and most contemptible people than by the greatest kings. It was, then,
   a terrible judgment of God, that the whole world should be enlightened
   by the sun's rays, whilst the Egyptians, although possessing sight,
   were plunged in darkness. What madness, then, could be greater than
   theirs, when in their hardness of heart they cease not to contend
   against God's hand, formidable as it was? Their waters turned into
   blood had denied them drink; frogs and other animals had filled the
   whole country; they had almost been consumed by lice; their limbs had
   been enfevered by boils; the hail had destroyed part of their corn; the
   locusts had brought still increased destruction; even rocks and stones
   should have been somewhat terrified by such warnings. This admonition,
   then, was very seasonable, viz., that darkness should be spread over
   all Egypt, that they might understand that, when God was wrath with
   them, the very hosts of heaven were armed against them. And, in order
   that God's vengeance should be neither obscure nor doubtful, the cause
   of the darkness could not be assigned to an eclipse, both on account of
   its density and the time it lasted; for both of these circumstances are
   expressly noted by Moses, that it may be more clear that the sun was
   obscured to the Egyptians, because they had endeavored to extinguish
   God's glory by their impious contempt. On the contrary, the Israelites
   must have acquired new cheerfulness when they recognized in the sun's
   brightness that God's paternal countenance was shining upon them; for
   He then enlightened them with His favor, as if to show them the freedom
   of their egress. And, indeed, He might have at once led them forth from
   their astonished enemies; but He chose, as we shall see, to prepare
   their departure in another way.

   24. And Pharaoh called unto Moses. We gather that he was greatly
   alarmed by this infliction; because of his own accord he again calls to
   him (as before) the men who were so troublesome to him, and the authors
   of such sore calamities, that he may treat with them of their
   departure. But it is asked how, if no one rose from his place for three
   days, Pharaoh could send for Moses and Aaron? If we were to answer that
   the messengers were sent after the darkness had been dispersed, this
   objection must readily arise, via, that it does not appear probable
   that this untamable wild beast should be so much subdued, when the
   severity of the punishment was relaxed; for thus far we perceive that,
   as often as God withdrew his hand, the proud tyrant, having cast aside
   his fear, returned to his ferocity. My own opinion is, that whilst the
   exigency was still pressing upon him, and he feared lest the darkness
   should be upon him for ever, he took counsel how to appease Moses. But
   when it is here related, that "none rose from his place," I understand
   that it is spoken hyperbolically, as though it were said that they
   ceased from all the occupations which required light. But although the
   night does not allow of our executing the works in which men are
   employed by day, still it does not so confine them that they are unable
   to move about. Neither has this hyperbole [127] anything harsh or
   severe in it, that the Egyptians were so overwhelmed with darkness as
   to remain each one fixed as it were in his own place, and not to behold
   each other; because in the three days darkness God forbade them from
   performing their customary actions. Although Pharaoh is prepared to
   accord somewhat more than before, still he does not make an end of
   shuffling. He allows their little ones to go, provided their herds
   remain; either because he hoped that the people might easily be
   recalled through fear of famine; or because his loss would be at any
   rate less, if he were enriched by such spoils. For it. is plain that he
   was very anxious about the men themselves, because he so very
   reluctantly made the concession that they might go out to sacrifice
   without their goods; which he would not have been unwilling to do, if
   he had only been desirous of spoiling them. But this passage again
   teaches us, that the wicked only partially yield to God, though they
   cease not meanwhile to struggle like malefactors, who are compelled to
   follow the executioner when he drags them by a rope round their necks,
   and yet are not on that account any the more obedient. This, too, is to
   be observed, that the wicked are quick in inventing subterfuges, when
   they are suffering under God's hand, and that they turn and twist about
   in every direction to discover plans for escaping from a sincere and
   hearty submission. When he says, "let your little ones also go with
   you," by this particle of amplification he would make a specious show
   of generosity, in order to cajole Moses and Aaron; as if he said, that
   he now at length granted them what they had seemed chiefly to require.

   25. And Moses said. Moses no less severely repudiates all exceptions,
   than as if he authoritatively demanded of the king what God had
   enjoined. And assuredly, by this austere [128] and abrupt manner of
   speaking he evidenced his courage, whereby he might humble the
   arrogance and audacity of the impious king. His pretext indeed was,
   that they had need of victims, and in this way he avoids the tyrant's
   greater displeasure; but, at the same time, by directly excluding all
   conditions, and by not leaving even a hair in the power of the king, he
   asserts the indivisible right of God alone; that Pharaoh may know that
   all his evasions will profit him nothing. The expression" there shall
   not a hoof be left behind," contains a severe reproof, accompanied with
   anger and contempt; as if he would purposely pique [129] the virulent
   mind of the tyrant. But we have already said that there was no
   dissimulation in these words: for, although the holy man knew that the
   counsel of God had a further object, he still thought it sufficient to
   deliver the commands which were prescribed to him; nor would: it be
   proper to suppose that God is under an obligation always to make the
   wicked acquainted with all His purposes.

   27. But the Lord hardened Pharaoh's heart. A probable conjecture may be
   elicited front hence, that at the coming of Moses some light shone
   forth, so that the darkness was not so thick; because Pharaoh would
   never have dared to boast himself so proudly without being confident of
   impunity; but his pretences at the commencement (of their interview)
   are here omitted by Moses, though the mitigation of the horrible
   punishment which had urged him to supplication depended upon them. But
   although he is still in a state of alarm, still he is hardened, and
   prepares himself for every extremity rather than simply to obey God.
   Here, also, according to his custom, Moses asserts that God was the
   author of his obduracy; not because he inspired with obstinacy a heart
   otherwise disposed to docility and obedience, but because He gave over
   as a slave to Satan a reprobate who was willfully devoted to his own
   destruction, that he might rush forward with still increasing
   pertinacity in his impiety. But, since Moses has so often used this
   word, I am astonished at the boldness of certain sophists who, by the
   substitution of the word permission, allow themselves by this frivolous
   evasion to escape so plain a statement.

   28. And Pharaoh said unto him. This ebullition of passion, in the midst
   of such sore calamities, is a proof of the violent assaults by which
   Satan precipitates the wicked, when they are given over to a reprobate
   mind. The imperiousness of kings is indeed notorious, and observed by
   the ancient poets; [130] "Animadverte, et dicto pare," (attend, and
   obey my word;) and, again, "Moriere, si te secundo lumine hic
   offendero," (if I meet thee here again a second day, thou shalt die.)
   Nor can it be doubted that Pharaoh, with his usual intemperateness, now
   breaks out into fierce and cruel threats; but had he not been carried
   away by a spirit of madness, he would not have so boldly opposed
   himself to God's servant, whom he had so often known, by experience, to
   be endued with unconquerable power, and to be so accredited by God, as
   to have supreme dominion over all the elements. Hence, also, we gather,
   that he had not been hitherto restrained from treating Moses with
   severity either by kindness, or moderation, or patience; because, when
   the circumstances of his kingdom were still flourishing, his wrath
   would have been more excessive; but that he was kept back by some
   secret rein. But Moses shows by his answer, how completely he set at
   naught all this froth; for he voluntarily defies him, and by declaring
   that he will come before his face no more, signifies that he is not
   worthy that he should labor any longer in his favor. But we see that
   the wicked king, carried away by his fury, prophesied against the
   wishes of his own mind, for God returned upon his own head what he
   threatened against another. Although, at the same time, it must be
   remembered that Moses spoke thus not without authority, but by God's
   command; because, unless he had been certainly taught that the last
   trial was come, he would have ever stood in readiness for the
   performance of his part. But it will presently appear from the context,
   that in this saying also he was the true messenger of God.
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   [123] S+W+P%, sea-weed, S+W+P+H+, or tempest. In Luther's German,
   Schilfmeer preserves the original meaning of the Hebrew name for the
   Red Sea. -- W.

   [124] Addition in Fr., "C'est par ou les enfans d' Israel ont depuis
   passe comme nous verrons;" the children of Israel afterwards passed
   through it, as we shall see.

   [125] J+M+Sh, the vowels determine this verb to be in the Hiphil, or
   active causal voice. X+ShK%, darkness, comes after the verb; the
   ordinary position of the nominative in Hebrew. The words, therefore,
   should naturally mean the darkness shall make (a man) feel. -- W.

   [126] Referring, of course, to the Latin plural noun tenebrae.

   [127] Excez de parler. -- Fr.

   [128] Magistrale. -- Fr.

   [129] The Fr. thus resolves the metaphor: -- "Comme s'il picquoit de
   propos delibere le courage envenime du tyran, pour en faire crever
   l'aposthume;" as if he purposely lanced the envenomed audacity of the
   tyrant, to let out its matter.

   [130] Cicero pro C. Rabirio Postumo, c. 11 "Nemo nostrum ignorat, etiam
   si experti non sumus, consuetudinem regiam. Regum autem haec sunt
   imperia: Animadverte et dicto pare: et praeter rogitatum si querare: et
   illae minae, Si te secundo lumine hic offendero, moriere." In the
   Variorum edition, Elzevir, 1661, there is the following note: --
   "Animadverte, etc., Explicat isthaec Columna commentariis suis ad Q.
   Ennium."
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   EXODUS 11
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   Exodus 11:1-10

   1. And the Lord said unto Moses, Yet will I bring one plague more upon
   Pharaoh, and upon Egypt; afterwards he will let you go hence: when he
   shall let you go, he shall surely thrust you out hence altogether.

   1. Dixerat autem Jehova ad Mosen, Adhuc plagam unam adducam super
   Pharaonem, et super AEgyptum: postea dimittet vos hinc, dimittendo vos
   perfecte: expellendo expellet vos hinc.

   2. Speak now in the ears of the people, and let every man borrow of his
   neighbor, and every woman of her neighbor, jewels of silver, and jewels
   of gold.

   2. Loquere nunc in auribus populi, ut petant quisque a proximo suo, et
   mulier a proxima sua vasa argentea et vasa aurea.

   3. And the Lord gave the people favor in the sight of the Egyptians.
   Moreover, the man Moses was very great in the land of Egypt, in the
   sight of Pharaoh's servants, and in the sight of the people.

   3. Et dabit Jehova gratiam populo in oculis AEgyptiorum. Etiam vir
   Moses magnus erat valde in terra AEgypti, in oculis servorum Pharaonis,
   et in oculis populi.

   4. And Moses said, Thus saith the Lord, About midnight will I go out
   into the midst of Egypt:

   4. Et dixit Moses, Sic dicit Jehova, Circiter dimidium noctis ego
   egrediar in medium AEgypti.

   5. And all the first-born in the land of Egypt shall die, from the
   first-born of Pharaoh that sitteth upon his throne, even unto the
   first-born of the maid-servant that is behind the mill; and all the
   first-born of beasts.

   5. Morieturque omne primogenitum in terra AEgypti, a primogenito
   Pharaonis qui sedet super solium ejus, usque ad primogenitum ancillae
   quae est post molam, et omne primogenitum jumenti.

   6. And there shall be a great cry throughout all the land of Egypt,
   such as there was none like it, nor shall be like it any more.

   6. Et erit clamor magnus in tota terra AEgypti, qualis nunquam fuit,
   nec futurus est.

   7. But against any of the children of Israel shall not a dog move his
   tongue, against man or beast; that ye may know how that the Lord doth
   put a difference between the Egyptians and Israel.

   7. Apud omnes autem filios Israel non movebit canis linguam suam, ab
   homine usque ad animal, ut sciatis quod distinctionem posuit Deus inter
   AEgyptios et inter Israel.

   8. And all these thy servants shall come down unto me, and bow down
   themselves unto me, saying, Get thee out, and all the people that
   follow thee: and after that I will go out. And he went out from Pharaoh
   in a great anger.

   8. Descendentque omnes hi servi tui ad me, et adorabunt me, dicendo,
   Egredere tu et totus populus qui est sub pedibus tuis: postea egrediar.
   Et egressus est a Pharaone in ira, vehementi.

   9. And the Lord said unto Moses, Pharaoh shall not hearken unto you;
   that my wonders may be multiplied in the land of Egypt.

   9. Dixerat autem Jehova ad Mosen, Non audiet vos Pharao, ut multiplicem
   portenta mea in terra AEgypti.

   10. And Moses and Aaron did all these wonders before Pharaoh: and the
   Lord hardened Pharaoh's heart, so that he would not let the children of
   Israel go out of his land.

   10. Itaque Moses et Aharon fecerunt omnia haec portenta coram Pharaone.
   Et roboravit Jehova cor Pharaonis, ut non dimitteret filios Israel e
   terra sua.

   1. And the Lord said unto Moses. [131] He now relates that it was not
   with self-conceived confidence that he was lately so elated, as we have
   seen him; [132] but because he had been forewarned by divine revelation
   that the end of the contests was now near, and that nothing now
   remained but. that Pharaoh should fall by his mortal wound. This verse,
   then, is connected with the preceding, and explains its cause; because
   Moses would not have been at liberty to interrupt the course of his
   vocation, unless he had now plainly known that he was arriving at its
   conclusion. Nor would it otherwise agree with what follows, via, that
   Moses spoke to Pharaoh after he had declared that he would not appear
   any more in his sight, unless the subject were continued without
   interruption. But this sentence is introduced parenthetically,
   (meaning) that however obstinate Pharaoh might be, the hour was now
   come in which he must succumb to God. But God not only declares that
   the heart of Pharaoh should be changed, so that he would not hinder the
   people's departure, but that he would be himself anxious for that,
   which he had so pertinaciously refused; for this is the meaning of the
   words, he will not only send you away, but altogether thrust you out.
   For in his alarm at their presence, he eagerly drove them from his
   kingdom.

   2. Speak now in the ears of the people. He repeats His command as to
   spoiling the Egyptians, of which mention was made in the third chapter,
   for it was not enough for God to rescue His people from that cruel
   tyranny under which their wretched lives were scarcely protracted in
   great poverty and distress, unless He also enriched them with large
   possessions, as if they were carrying away the prizes of victory from
   conquered enemies. This, therefore, was the consummation of His
   otherwise extraordinary bounty, that they departed splendidly adorned,
   [133] and laden with precious furniture. We have already explained how
   it was lawful for the Israelites to take away with them the golden and
   silver vessels under pretext of borrowing them. [134] Surely the sole
   authority of God absolves them from the accusation of theft and sinful
   deception. But it cannot be permitted to any mortal man to censure or
   cavil at anything in the commandment of God; not only because His
   decree is above all laws, but because His most perfect will is the rule
   of all laws. For neither therefore is God unanswerable to law, because:
   he delights in uncontrollable power; but because in the perfection of
   His infinite justice there is no need of law. But although the excuse
   which some allege is not altogether without show of reason, viz., that
   the very severe labors which the Egyptians had tyrannically exacted
   were worthy of some reward, and therefore that God had justly permitted
   His people to exact the compensation of which they would have been
   otherwise unjustly defrauded, still there is no necessity for having
   recourse to these subtleties; for that principle, which we have
   elsewhere laid down, ought to be sufficient, that God, in whose hands
   are the ends of the earth, to destroy and to