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20. It is not without cause that Stephen noteth the circumstance of time. Moses was born at the very same time when the king had commanded that all the men children should be cast out. Therefore, it seemeth that the minister of deliverance is dead before he is born. But that time is most fit for God to work in, when there is no hope or counsel to be looked for at man’s hands. And it appeareth also most plainly how God doth make perfect his power in man’s weakness, (2 Corinthians 41:9.) Moses is kept three months, but at length his parents (that they may save their own lives) are enforced to cast him out into the river. Only they put him into a little coffer, ⁴⁰⁷⁴⁰⁷     “Arculam,” a little chest, a basket. that he may not by and by [immediately] perish. When as Pharaoh’s daughter taketh him up, he escaped death indeed, yet so that he goeth into another nation, being cut off from the kindred of Israel. Yea, he was like to be a most troublesome adversary to his nation, unless God had restrained his mind. It is forty years before he showeth any token of brotherly good-will.

22. Whereas Luke reporteth that he was taught in all wisdom of the Egyptians, he putteth that in his commendation as a point of excellency. Notwithstanding, it might have so fallen out, as it doth oftentimes, that being puffed up with profane sciences, he might have despised the base common people; yet because God had determined to redeem his people, he doth, in the mean season, frame both the mind of Moses and all other things to finish his work. The reason of man’s flesh ⁴⁰⁸⁴⁰⁸     “Carnis ratio,” carnal reason. should murmur in this place, Why doth God wink at so long miseries of the people? Why doth he suffer Pharaoh to rage more cruelly daily? Why doth he not suffer Moses to grow up amongst his own people? Why doth he after a sort cut him off from the kindred of Israel, being adopted by the king’s daughter? Why will he suffer him to remain amidst courtly pleasures, ⁴⁰⁹⁴⁰⁹     “Ad annum quadragesimum,” till his fortieth year. and doth not rather pull him thence? But the end itself is so wonderful, that we are enforced to confess that all these things were governed by singular counsel and order to set forth the glory of God.

Whereas I said that Luke speaketh in this place of the learning of the Egyptians for honor’s sake, I would not have it so taken as if there were in the same no corruption. Forasmuch as astrology ⁴¹⁰⁴¹⁰     “Astrologia,” astrology, or, more properly here, astronomy. doth consider the wonderful workmanship of God, not only in the placing of the stars, and in such excellent variety, but also in their moving, force, and secret offices, it is a science both profitable and worthy of praise. The Egyptians bestowed great study in this, but being not content with the simple order of nature, they wandered also into many foolish speculations, as did the Chaldeans. It is uncertain whether Moses was infected with these superstitions or no. Yet, howsoever it be, we see how sincerely and plainly he setteth that before us to be considered in the frame of the world, which is appertinent unto godliness. Surely this was excellent modesty, in that he which could reason with learned and witty men of the secrets of nature, doth not only omit higher subtleties, but doth also descend unto the common capacity of every most simple man, and doth, in a common style, set forth unto men unlearned those things which they perceive by experience. When Justinian [Justin] babbleth concerning Moses, he maketh him a magician, which, with juggling and enchantments, made passage for the people through the Red Sea; so that Satan did not only go about to bury the power of God, but also to blaspheme the same. But we know that Moses did not strive with the enchanters by magic, but did that only which God had enjoined him.

Furthermore, the Egyptians had mystical divinity, wherewith they colored their doting inventions and monstrous abominations, as if they would prove that they went mad not without reason: as the Papists, whereas they delude and mock men like stage-players, in their mass and other foolish rites, yet they invent mysteries, that they may persuade men that there is nothing there but that which is divine. The common sort of priests cannot climb so high, but those which amongst them will be accounted more cunning ⁴¹¹⁴¹¹     “Perspicaces,” clear-sighted. do omit no rite, how foolish and childish soever it be, affirming that there is some spiritual mystery in every [one] of them. There is extant concerning this matter a most foolish mingle-mangle, which they call the Rationall [Rationale] of Divine Offices. But forasmuch as sacrificing priests alone did use such dotings amongst themselves, it is not to be thought that Moses spent any time in these, whose bringing up was princely, but that he was taught in liberal arts.

He was mighty. This phrase doth express among the Hebrews a double excellency, when as he which doth excel in wit and learning, is also apt to attempt and bring to pass great and weighty matters. ⁴¹²⁴¹²     “Ad res praeclaras gerendas aptus est,” is fitted for greater exploits. Stephen’s meaning is, therefore, that Moses was furnished with rare gifts, so that they did all confess that he was a singular man. But seeing he was in such estimation, the Israelites had the less hope that he should be the minister which should work their deliverance.

23. When the time was fulfilled. Many gather by this that Moses was never estranged in mind from his nation; but the words of Stephen incline rather toward the contrary, to wit, that the Spirit of God did at length awake his mind, as it were out of sleep, that he might at length go visit his brethren, whom he had long time neglected. It is to be thought that he was not ignorant of what stock he came, seeing he had some token thereof in his flesh, and seeing the rumor thereof was spread abroad in the court, because the king’s daughter could not adopt him to be her son without some suspicion of wickedness, unless his kindred had been known; yet was it long before he was of such courage that he durst make known the love which he bare toward his kindred. And this serveth not a little to set forth the glory of God, that Moses, being ignorant of his calling, doth remain a long time idle in the king’s court, and is afterward called of the Lord contrary to the hope of all men, and his own also. Therefore, this new care for his brethren which came into his mind, proceeded from a new and unwonted motion of God’s Spirit.

24. When he saw a certain man. Moses came not to this spectacle by chance, but forasmuch as God had appointed him to be the deliverer of his people, he would have him show forth this token, and, as it were, make this beginning. For Stephen doth plainly express that he did attempt nothing unadvisedly, but did that which became him that was appointed to be a deliverer of the people, knowing that he was thereunto called. For unless God had armed him, (and made him puissant,) it had been a thing altogether unlawful for him to kill any man, how wicked soever he had been. It is a godly deed, and praiseworthy, for a man to set himself against the wicked, to defend the good against the injuries of the wicked, to bridle their violence; but it is not for a private person to punish, (or take vengeance.) Therefore, it was unlawful for Moses to slay the Egyptian, save only inasmuch as the Lord had put the sword in his hand according to the right of his calling. But this heroical courage and nobleness of heart ⁴¹³⁴¹³     “Haec heroica animi magnitudo,” this heroic magnanimity. was a work of the Holy Ghost; because God doth mightily show forth his power in those whom he appointeth unto great matters, that they may be able to fulfill their function. In sum, Stephen meaneth that Moses was even then offered to be the minister of deliverance when the day was at hand, according to the covenant made with Abraham, yet did the people hope for nothing less.

26. The day following he appeared. Stephen declareth now that the fathers did not only neglect, but maliciously reject the grace of God. For although the evil which he mentioneth did proceed from one man only, yet doth he by right assign the fault unto them all. For if they had been thankful to God, they would all with one consent have repressed his forwardness. ⁴¹⁴⁴¹⁴     “Proterviam,” petulance. But they are whisht, ⁴¹⁵⁴¹⁵     “Tacent omnes,” they are all silent. and suffer that good turn which Moses had done to be upbraided unto him; and, so much as in them lieth, they bring them into extreme danger whom they ought to have defended by endangering themselves. ⁴¹⁶⁴¹⁶     “Oppositas suis capitibus,” by exposing their own hands. Therefore, his drift is this, that the people themselves were in the fault, that they were no sooner delivered and eased. ⁴¹⁷⁴¹⁷     “Nonnisi per populum stetisse quominus levationem citius sentiret,” that is was owing entirely to the people themselves that they did not sooner obtain some alleviation. So the wickedness of men doth oftentimes hinder God from doing that [which] he would do. He is ready to help those that be his in due time, but we keep back his hand from ourselves with divers lets, and afterwards we complain of his slowness, but unjustly. Furthermore, this unthankfulness was too wicked against God, and too cruel against Moses. They were to thank God for giving such a faithful patron in the king’s court. They were to love and reverence Moses; but they rewarded him full evil ⁴¹⁸⁴¹⁸     “Atqui pessimam et iniquissimam mercedem reportat,” but he receiveth a very bad and most iniquitous recompense, viz. with threatenings and reproaches. Furthermore, inasmuch as the fact was brought to the king’s ears, we must needs impute that to the treachery of the people. Therefore, as when afterward the people could see the land of Canaan, they did through their own folly keep themselves from entering in; so now, refusing the grace of God in the person of one man, they cause the time of their deliverance to be deferred forty years. For although God had determined what he would do, yet those are justly blamed for the delay which hinder ⁴¹⁹⁴¹⁹     “Impediunt ac turbant,” impede and disturb. Moses in his office.

Men ye are brethren. There is, indeed, amongst men a general conjunction, so that they ought to use great courtesy one toward another, and to abstain from all injuries; but this is more unmeet and intolerable, when those hurt one another who are nearer linked together. Therefore, Moses doth not only use a general reason, that it may revoke ⁴²⁰⁴²⁰     “Quae ad aequitatem revocet,” which may call back or dispose to equity. their minds which were desirous to do harm, but he mentioneth their kindred and fellowship of blood to mollify their cruelty. Yet all in vain; for he which had done injury to his neighbor doth forwardly thrust him from him, and addeth thereunto threatening. And this is a common thing amongst men; for an evil conscience doth drive men into fury, and the worse every man’s cause is, the more boldly and cruelly doth he extol himself. But under what color doth he which hath the worst cause set himself so stubbornly against Moses? He saith he is no judge; but he did not reprove them according to authority, but did only friendly admonish them. Is it the duty of a judge alone to admonish us when we do amiss? But this is a common vice, used of all stubborn and unruly persons, to give place to no admonitions, save only when they are enforced by violence and authority; yea, they are like frantic [phrenzied] men who rail upon ⁴²¹⁴²¹     “Furiose impetunt,” furiously assault. their physicians. For which cause we must be the more careful to bridle our lust, lest we run headlong with such blind fury against those which are desirous to cure our vices. Furthermore, we are taught by this example, that the servants of God cannot so do their duty in reproving such vices of men, but they shall suffer many injuries, offend many, and incur dangers; and chiefly when they do well, they shall surely hear evil. But they must swallow up the unworthiness of these evils, ⁴²²⁴²²     “Sed horum malorum indignitas illis est devoranda,” but the indignity of these evils must be devoured by them, (overlooked or submitted to.) that they may not therefore cease to do that which the Lord commanded them, and which he alloweth. ⁴²³⁴²³     “Proinde ei probari,” and is therefore approved by him. Moses is burdened here with a cruel false accusation that he usurpeth the authority of a ruler, and by this means they lay treason to his charge. Secondly, it is objected unto him reproachfully that he slew an Egyptian; both these were very odious. Whereby we may gather with how dangerous a temptation the mind of the holy man was stricken. And forasmuch as we see that he was neither discouraged by exile, neither by any other evils, so that it did not repent him of his well-doing, let us also learn by his example to bear a valiant and strong mind and courage against all such assaults of Satan,

30. And when forty years were expired. As Moses was no blockish man, ⁴²⁴⁴²⁴     “Homo... stupidus,” a stupid man. every one of us may easily gather how many things might have come into his mind which might have caused him to mistrust his calling. The shifts and sleights of Satan are captious. We are more than bent naturally to distrustfulness; ⁴²⁵⁴²⁵     “Nos ad diffidentiam natura plusquam propensi,” we are by nature too prone to distrust. what doubts soever arise in our minds concerning the word of God we do easily admit the same. It was a hard exchange to be thrust from earthly delights and a sumptuous life unto the painful and base office of feeding sheep; and especially forasmuch as Moses saw so much time spent, and being in the mean season sent into the wilderness, what other thing could he imagine with himself but that that was vain and a plain mock which the Lord had promised? Forasmuch as being now fourscore years of age, he was occupied about the feeding of his father-in-law’s sheep, when could he have hoped that there should have been any use of him in delivering the people? It is good for us oftentimes to call to mind these combats of the godly until they be thoroughly imprinted in our memory, lest our minds faint, and our hearts fail us, if the Lord make us stay longer than we could wish. Again, Moses giveth a notable example of modesty, seeing that in all that time he attempteth nothing; he raiseth no tumults, neither intrudeth himself any way to bear rule, as troublesome men use to do; but employeth himself in his shepherd’s function as diligently as if he should never have been called unto any greater charge. But whilst he tarrieth the Lord’s leisure so patiently, he [the Lord] appeareth unto him at length.

The angel of the Lord appeared unto him. It is first demanded who this angel was? and, secondly, why he appeared in such a form? For after that Luke had called him an angel, he bringeth him in immediately speaking thus: I am the God of Abraham, etc. Some answer, As God doth sometimes attribute and impart unto his ministers those things which are most proper to himself, so it is no absurd or inconvenient thing, if they have his name given them; but seeing this angel affirmeth manifestly that he is the eternal God, who alone is, and in whom all things have their being, we must needs restrain this title unto the essence of God; for it can by no means agree to the angels. It might be said more fitly, that because the angel speaketh in the name of the Lord, he taketh upon him his person, as if he declared his commandments word for word, as out of the mouth of God, which manner of speaking is usual in the prophets; but when Luke shall say afterwards, that this was the same angel through whose assistance and guiding Moses delivered the people: and Paul, in the 10th chapter of the First to the Corinthians, (1 Corinthians 10:4) doth affirm that Christ was that guide, there is no cause why we should now wonder that the angel taketh to himself that which is proper to God alone.

Therefore, let us, first of all, set down this for a surety, that there was never since the beginning any communication between God and men, save only by Christ; for we have nothing to do with God, unless the Mediator be present to purchase his favor for us. Therefore, this place doth plentifully prove the divinity of Christ, and teacheth that he is of the same essence with the Father. Furthermore, he is called an angel, not only because he had the angels always to bear him company, and to be, as it were, his apparitors: ⁴²⁶⁴²⁶     “Quasi apparitores,” as it were his officers. but because that deliverance of the people did shadow the redemption of us all, for whose sake Christ was to be sent of his Father, that he might take upon him the shape of a servant together with our flesh. It is certain, indeed, that God did never appear unto men as he is, but under some shape agreeable to their capacity; notwithstanding, there is another reason why Christ is called by this name, because he being appointed by the eternal counsel of God to be unto men the minister of salvation, doth appear unto Moses to this end. Neither is that contrary to this doctrine, which is written in the 2nd chapter to the Hebrews, (Hebrews 2:16) that Christ never took the angels, but the seed of Abraham; for although he took upon him the shape of an angel for a time, yet did he never take the nature of angels, as we know that he was made very man.

It resteth that we speak somewhat of the burning bush. That is common, that God doth apply the signs unto the things by a certain likelihood, and this is almost the common order and way of the sacraments. Furthermore, this was the fittest thing that could have been shown to Moses, to confirm his faith in the present business. He knew in what state he had left his nation. Although there were a greater ⁴²⁷⁴²⁷     “Ingens numerus,” a vast number. number of men, yet were they not unlike to a bush. For the thicker the bush is, and the more store of shrubs it hath, ⁴²⁸⁴²⁸     “Et compactis arbustis magis abundat,” and the more numerous and compact its twigs are. the more subject is it to take fire, that it may burn on every side; so the people of Israel were but a weak band, and such as was laid open to all injuries; and this unwarlike multitude being pressed down even with their own weight, had incensed the cruelty of Pharaoh only with the prosperous success of increasing. Therefore, the people being oppressed with cruel tyranny, is, as it were, a pile of wood set on fire at every corner, neither is there any thing which keepeth it from being consumed to ashes, save this, because the Lord sitteth in the midst thereof; and although the [an] undoubted ⁴²⁹⁴²⁹     “Insoltus,” unwonted. fire of persecution did then burn, yet because the Church of God is never free from afflictions in the world, the continual estate thereof is after a sort painted out in this place. For what other thing are we but fuel for fire? And there fly abroad innumerable fire-brands of Satan continually, which set on fire both our bodies and also our minds; but the Lord delivereth and defendeth us, by his wonderful and singular goodness, from being consumed. Therefore, the fire must needs burn, that it may burn us in this life; but because the Lord dwelleth in the midst of us, he shall so preserve us that afflictions shall do us no harm, as it is also said in the 46th Psalm, (Psalm 46:5.)

31. He wondered at the vision. Let us know that God did use thus to deal with our fathers, that they might assuredly know his majesty; for he meant to make a manifest distinction between the visions which he showed, and the juggling casts of Satan. And this certainty is more necessary, for what credit should the oracles of God otherwise carry, wherein the covenant of eternal life is contained? Therefore, forasmuch as this alone is the true stay of faith, to have God to be the author thereof, that he may [he must needs] undoubtedly declare that it is he that speaketh. Again, forasmuch as Satan walketh about continually, and doth by many and strange shifts insinuate himself, and hath so many ways to deceive, and especially seeing he doth pretend the name of God craftily, we must take great heed of his mocks. We see how in times past he deluded all nations, and [how he deludes] the Papists also. For all the monsters of superstitions, all the dotings of errors which were in times past, and do as yet reign in Popery, did proceed from dreams, visions, and false revelations; yea, furthermore, even the Anabaptists have their illusions thence. Therefore, this is the only remedy that God do distinguish by certain marks those visions which he showeth; for then are we without danger of erring, when he hath revealed his majesty unto us. For this cause was the mind of Moses stricken with admiration, and then afterwards he draweth near to consider; after that he is come nearer, the Lord toucheth him with a more lively feeling of [I confess indeed] his presence, so that he is afraid. For I confess that there are none of all these things which Satan cannot imitate, yet falsely like an ape. And the Lord doth not only show himself by such signs, but helping our dullness, he doth also open our eyes that we may not be deceived. Again, the Holy Ghost doth imprint in our minds certain marks and tokens of God’s presence, that there may no doubt remain.

32. I am the God of thy fathers. Now, we see to what end the vision was offered to Moses; to wit, that the word of God might have his [its] authority. For bare visions should do but little good, unless doctrine were joined therewithal; and it is joined with them not as an inferior part, but as the cause of all visions and the end. And whereas he calleth himself the God of Abraham, Isaac, and Jacob, there is a double reason why he calleth himself so. As the majesty of God is infinite, if we will comprehend it, it doth rather swallow up our senses; if we endeavor to ascend unto it we vanish away; therefore, he adorneth himself with titles under which we may comprehend him. But we must mark that God maketh choice of such titles, as that he may by them call us back unto his word. For he is called the God of Abraham, Isaac, and Jacob, for this cause, because he committed unto them the doctrine of salvation, that he might thereby be known to the world. But God had respect properly unto the present circumstance when he spake to Moses on this wise; for both this vision, and the hope of the delivery of the people, and the commandment which he was about to give to Moses, did depend upon the covenant which he had made in times past with the fathers. So that the suspicion of novelty is taken away, and the mind of Moses is lifted up to hope for redemption, which was grounded in the whole ⁴³⁰⁴³⁰     “In veteri,” on the old. promise.

Therefore, this title is as much as if God had said, I, which have promised in times past to your fathers, that I have a care of your safety, which have taken the kindred of Abraham to my tuition by a free covenant, yea, which have appointed this time for an end of your bondage, I appear now unto thee, that I may perform that which I promised, like as at this day all the promises of God must lean and be stayed upon this foundation, that they may be sure and certain to us, that God hath adopted us in Christ, and hath promised that he will be our God and our Father. And Christ gathereth out of this place by good reason that the godly live after they be dead, (Matthew 22:32;) for if the whole man perish in death, this were an unfitting speech, ⁴³¹⁴³¹     “Inepta esset loquutio,” the expression were inept. I am the God of Abraham. Let us suppose that there is no Rome, shall not he be laughed at which shall call himself consul of Rome? For this is requisite in relation, that the members be answerable between themselves. ⁴³²⁴³²     “Hoc enim exigit relatio ut membra inter se respondeant,” for relation requires that the members (related) correspond to each other. There is also another reason to be considered, that forasmuch as God hath in his hand both life and death, without all doubt he preserveth those alive whose father he will be, and whom he counteth his children; therefore, though Abraham, Isaac, and Jacob died, concerning the flesh, yet do they live in spirit with God.

And Moses being afraid. This might seem to be an absurd thing, that a voice full of consolation doth rather terrify Moses than make him glad; but it was good for Moses to be thus terrified with the presence of God, that he might frame himself unto the greater reverence; neither doth the voice of God alone strike his mind, but his majesty, whereof he saw a sign in the burning bush. And what marvel is it, if man be afraid when he seeth God? and especially let us remember that men’s minds are by this means prepared unto fear and reverence as in Exodus 20:22,

“Thou hast seen signs, thou hast heard the sound of the trumpet, that thou mayest learn to fear the Lord.”

But some will say, Why dare not Moses now for fear consider, who was not afraid to draw near before? I answer, that the nearer we draw unto God, the more his glory doth appear, so are we the more afraid, and that by right. And God maketh Moses afraid for none other cause, save only that he may make him obedient unto him. This fear was a preparation not unfit for greater boldness; and to this end tendeth that which followeth, Put off thy shoes from thy feet; for he is admonished by this sign with reverence to receive the commandments of God, and to give him due glory by all means.

33. Because the place wherein. The Lord meant by this commendation which he giveth to the place, to lift up the mind of Moses into heaven, that he might not think upon any earthly thing. And if so be that Moses was to be pricked forward with so many pricks, that having forgotten the earth, he might hearken to God, must not we have our sides even, as it were, digged through, ⁴³³⁴³³     “Annon quasi fodiendi sumus,” must not we be, as it were, stabbed. seeing we are an hundred times more slow than he? Notwithstanding, here may a question be asked, how this place became so holy? for it was no more holy than other places before that day. I answer, that this honor is given to the presence of God, and not to the place, and that the holiness of the place is spoken of for man’s sake. For if the presence of God do make the earth holy, how much more force thereof ought men to have? ⁴³⁴⁴³⁴     “Quanto majorem vim ab hominibus percipi aequium est,” how much more forcibly ought man to feel it? Notwithstanding, we must also note, that the place was thus beautified only for a time, so that God did not fix his glory there, as Jacob erected an altar to God in Bethel, after that God had showed some token of his presence there, (Genesis 35:7.) When as his posterity did imitate the same afterward, it was such worship as was reproved. ⁴³⁵⁴³⁵     “Perversus cultus fuit,” it was perverted worship. Finally, the place is called holy for Moses’ sake only, that he may the better address himself to fear God and to obey him. Forasmuch as God doth now show himself unto us everywhere in Christ, and that in no obscure figures, but in the full light and perfect truth, we must not only put off our shoes from our feet, but strip ourselves stark-naked of ourselves. ⁴³⁶⁴³⁶     “Sed nos totos exuere,” but divest ourselves entirely.

34. In seeing I have seen. God promiseth now that he will deliver his people, that he may appoint Moses to be his minister afresh, because the former objection was taken away by so long space of time. For God is said to see our miseries when he hath respect to us, and is careful for our safety; as he is said again to shut his eyes, and turn his back, when as he seemeth to set light by our cause. In like sort is he said to come down. He needeth not to move out of his place to help us, for his hand reacheth throughout the heaven and earth; but this is referred unto our understanding. For, seeing that he did not deliver his people from their affliction, he might seem that he was afar off, and was busied about some other thing in heaven. Now he saith that the Israelites shall perceive that he is nigh unto them. The sum tendeth to this end, that Moses knowing the will of God, may not doubt to follow him as a guide, and the more boldly to employ himself about the delivery of the people, which he knew was the work of God. For we must note that he saith that he heard the mourning of the people. For although he hath respect unto those which are in misery and unjustly oppressed, yet when we lay our mournings and complaints in his lap, he is especially moved to have mercy; although this word may be taken for those blind and confused complaints which are not directed unto God, as it is taken oftentimes elsewhere.

35. Stephen passeth over many things, because he maketh haste unto this stun, that the Jews may understand that the fathers were not delivered therefore, because they had deserved that with their godliness, but that this benefit was bestowed upon them, being altogether unworthy; and, secondly, that there is some more perfect thing to be hoped for of these beginnings. When Moses, being ordained of God to be their revenger and deliverer, was now in a readiness, they stopped the way before him; therefore God doth deliver them now, as it were against their will. That which is added touching miracles and wonders, serveth as well to the setting forth of the grace of God, as to make known the calling of Moses. It is surely a strange thing, that God doth vouchsafe to declare his power by divers wonders, for such an unthankful people’s sake. But in the mean season, he bringeth his servant in credit. Therefore, whereas the Jews set less by him afterward, whereas they essay sometimes to drive him away by railing, whereas they scold sometimes, sometimes murmur, sometimes set upon him outrageously, they bewray thereby both their wickedness, and also their contempt of the grace of God. Their unthankfulness and ungodliness was so increased always, that God must needs have striven with wonderful patience with such a froward and stubborn people.

A ruler and a deliverer. We must understand the contrarieties ⁴³⁷⁴³⁷     “Subaudiendae sunt antitheses,” we must supply the antitheses. which augment the fault. They would have obeyed Moses if a tyrant had appointed him to be a judge, but they contemn him proudly, and refuse him disdainfully, being appointed of God, and that to be a deliverer. Therefore, in despising him, they were wicked; and in rejecting grace, unthankful. And whereas Moses hath such an honorable title given him, God doth not so give and resign unto man that honor which is due to himself, that he loseth any whit of his authority thereby. For doubtless Moses was not called a redeemer or deliverer in any other respect save only because he was the minister of God. And by this means the glory of the whole work remaineth in the power of God wholly. Therefore let us learn that so often as men have the titles which belong to God given them, God himself is not despoiled of his honor; but because the work is done by their hands, they are by this means commended. To this end tendeth that which Stephen saith, that this charge was committed to Moses in the hand of the angel. For by this means Moses is made subject to Christ, that under his conduct and direction he may obey God. For hand is taken in this place not for ministry, but for principality. Wherefore, God did so use the service of Moses, that the power of Christ did surpass him, as he is even at this day the chief governor, in accomplishing the salvation of the Church; yea, he useth the ministry of men in that sort, that the force and effect dependeth upon him alone.

37. A Prophet shall God raise up. Stephen endeavoreth undoubtedly to prove by these words that Christ is the end of the law; although he doth not express the same in plain words. And assuredly, (as we have already said,) Luke reciteth not word for word all those things which Stephen uttered; but it is sufficient for him to note the principal points of matters. Furthermore, we have said before in the third chapter, that this testimony is so applied to Christ, that notwithstanding it agreeth to the other prophets also. For after that Moses had forbidden the people to be carried to and fro with the wicked superstitions of the Gentiles, he showeth what ought to follow. There is no cause (saith he) why thou shouldst desire magicians and enchanters; for God will never suffer thee to want prophets to teach thee faithfully. And now it is certain that the ministry of the prophets was temporal, as was also the ministry of the law; until Christ should bring the full perfection of wisdom into the world. Therefore Stephen’s speech tendeth to this end, that Moses doth not keep the people fast bound to himself alone when as he setteth before them and commendeth unto them another teacher. The prophets were indeed, interpreters of the law and all their doctrine was, as it were, an addition or appurtenance ⁴³⁸⁴³⁸     “Appendix,” an appendix. of those things which were uttered by Moses; but forasmuch as this was also certain, that Christ should bring a more perfect kind of doctrine, because he should make an end of all the prophecies, it followeth, that he is made the chief; and that the principal mastership (that I may so call it) is his, lest the faith of the gospel should be doubtful. Now we know to what end Stephen intermingled Moses’ testimony, to wit, that he may prove that the Jews did no less contemn him, (of whom they made boast with open mouth to be their only teachers) even now when he is dead, than they did in times past, whilst he lived, wickedly and frowardly reject him. For whosoever believeth Moses, he will not refuse to be the disciple of Christ, whose messenger and crier he was, (John 5:46.) For the rest ⁴³⁹⁴³⁹     “Reliqua pete,” for the rest see. out of the third chapter.

38. Stephen proceedeth to set forth the frowardness ⁴⁴⁰⁴⁴⁰     “Pravitate,” depravity. of the people, who though they were provoked [stirred up] with so many benefits of God, yet did they never cease maliciously to reject him. If they had been disobedient and unthankful to God before, yet this so wonderful a deliverance ought to have brought them into a better mind; but he declareth that they were always like themselves. It was meet that so many miracles should not only have stuck fast in their minds, but also have continued still before their eyes. But having forgotten all, they fly back suddenly unto the superstitions of Egypt. The memorial of their cruel servitude was yet fresh, which they had escaped by passing over the Red Sea; and yet they prefer those tyrants by whom they were more than cruelly handled, before their deliverer, This was, therefore, a heap of ungodliness most desperate, that their stubbornness could not be broken or overcome with so many benefits of God, but that they did always return unto their nature. This doth greatly augment the greatness of the offense, where Stephen saith that Moses was then with them in the wilderness. For besides that there appeareth here rare goodness and long-sufferance of the Lord, in bearing with them, they make themselves to be without all excuse, whilst that being beset on every side with so many straits, being brought into so great distress; having Moses to be their guide in their journey, and the faithful keeper of their life, they fall away nevertheless treacherously from God, Finally, it appeareth that they were like untamed beasts, whom God could not keep in obedience with so many bands. Therefore, inasmuch as Moses left not off to govern them even through the wilderness, under the conduct and aid of the angel, it is an easy matter to gather by this circumstance of time, how incurable and obstinate their frowardness was; as it was a point of monstrous rebellion, not to be humbled with miseries, ⁴⁴¹⁴⁴¹     “Tot malis,” so many miseries. and even with the very sight of death.

Whereas he saith, that Moses was with the angel and the fathers, there is a contrary respect. ⁴⁴²⁴⁴²     “Longe diversa est ratio,” the explanation (of the two things) is very different. He was present with the fathers, that he might be their guide according to the commandment of the Lord; he was with the angel as a minister. Whereupon it followeth that he was no private person to whom this injury was done, but it was done to the governance of God, when the people could be kept back, with the reverence of neither, from running headlong into wicked rebellion. We have already spoken of the angel. But the participle [λαλουντος] or which spake, hath a double meaning. For it may be understood either of the first vision, whereby Moses was called to redeem the people, or of that speech which God had with Moses, after they were come over the Red Sea. And because Christ declared both ways, that he was the author of their deliverance, it is no great matter whether we choose; yea, there is no let but that it may be extended unto both. For he which began to speak to Moses from the beginning, that he might send him into Egypt, did continue the tenor of his speech afterward, until the work was finished.

Which received lively oracles. Erasmus translated it lively speech; but those which are expert in the Greek tongue, they shall know that I have more truly translated the words of Stephen. For there is greater majesty in Oracles than in Speech, I speak only of the word; for I know that whatsoever proceedeth out of the mouth of God, the same is an oracle. Moreover, he purchaseth authority for the doctrine of Moses in these words, because he uttereth nothing but that which proceeded from God, Whereupon it followeth, that they did not so much rebel against Moses as against God; whereby their stubbornness ⁴⁴³⁴⁴³     “Ferrea improbitas,” their stubborn wickedness. is more discovered, And this is a general way to establish doctrine, when men teach nothing but that which is commanded them by God. For what man dare make Moses inferior to him, who (as the Spirit affirmeth) ought only to be believed for this cause, because he faithfully unfolded and delivered the doctrine which he had received of God? But some men may ask this question, Why he called the law a living speech? For this title seemeth to disagree much with the words of Paul, where he saith that the law is the ministry of death, and that it worketh death, and that it is the strength of sin, (1 Corinthians 3:7.) If you take lively speech for that which is effectual, and cannot be made frustrate by the contempt of men, there shall be no contrariety; but I interpret it as spoken actively, for that which maketh to live. ⁴⁴⁴⁴⁴⁴     “Vivifica,” vivifying. For seeing that the law is the perfect rule of godly and holy life, and it showeth the righteousness of God, it is counted, for good causes, the doctrine of life and salvation. And to this purpose serveth that solemn protestation of Moses, when he calleth heaven and earth to witness, that he hath set before them the way of death and life. In which sense the Lord himself complaineth, that his good law is broken, and his good commandments, whereof he had said, “He which shall do these things shall live in them,” (Ezekiel 20) Therefore the law hath life in itself. Yet if any man had liefer take living for that which is full of efficacy and strength, I will not greatly stand in contention.

And whereas it is called the ministry of death, that is accidental to it, because of the corrupt nature of man; for it doth not engender sin, but it findeth it in us. It offered life, but we, which are altogether corrupt, can have nothing but death by it. Therefore, it is deadly in respect of men alone. Though Stephen had respect unto a farther thing in this place; for he doth not only speak of the bare commandments, but comprehendeth all Moses’ doctrine, wherein the free promises are included, and so consequently, Christ himself, who is the only life and health of men. We must remember with what men Stephen had to do. They were such as were preposterously zealous of the law, who stayed only in the dead and deadly letter of the law; and, in the mean season, they raged against Stephen, because he sought Christ in the law, who is, indeed, the soul thereof. Therefore, by touching their perverse ignorance glancingly, he giveth them to understand that there is some greater and some more excellent thing hidden in the law than they have hitherto known. For as they were carnal, and content with an outward show, they sought no spiritual thing in it, yea, they would not so much as suffer the same to be showed them.

That he might give them to us. This serveth to refute the false accusation wherewith he was falsely burthened. For seeing he submitteth his neck to the yoke of the law, and professeth that he is one of Moses’ scholars, he is far from discrediting him amongst others. Yea, rather he turneth back the fault which was laid to his charge upon those which were the authors of the slander. That was, as it were, a common reproach for all the people, because the fathers would not obey the law. And therewithal he telleth them that Moses was appointed to be a prophet, not only for his time, but that his authority might be in force with the posterity, even when he was dead. For it is not meet that the doctrine of God should be extinguished together with ministers, or that it should be taken away. For what is more unlikely ⁴⁴⁵⁴⁴⁵     “Minus consentaneum,” less befitting. than that that should die whereby we have immortality? So must we think at this day. As the prophets and apostles spake unto the men of their time, so did they write unto us, and (that) the force of their doctrine is continual, because it hath rather God to be the author thereof than men. In the mean season, he teacheth that if any reject the word appointed for them, they reject the counsel of God.

39. They refused, and were turned away. He saith that the fathers rejected Moses; and he showeth the cause also, because they gave themselves rather unto the superstitions of Egypt; which was horrible, and more than blind fury, to desire the customs and ordinances of Egypt, where they had suffered such grievous things of late. He saith that they were turned away into Egypt in their hearts; not that they desired to return thither, (bodily,) but because they returned in mind unto those corruptions, which they ought not so much as to have remembered without great detestation and hatred. It is true, indeed, that the Jews did once speak of returning; but Stephen toucheth not that history now. Furthermore, he doth rather express their stubbornness, when he saith that they were turned away. For after that they had taken the right way, having God for their guide and governor, they start aside suddenly, as if a stubborn unbroken horse, not obeying his rider, should frowardly run backward.

40. Make us. Though the Jews be turned back divers ways, yet Stephen maketh choice of one notable example above all the rest, of their filthy and detestable treachery, to wit, when they made themselves a calf, that they might worship it instead of God. For there can no more filthy thing be invented ⁴⁴⁶⁴⁴⁶     “Nihil... fingi potest,” nothing can be imagined. than this their unthankfulness. They confess that they were delivered out of Egypt; neither do they deny that this was done by the grace of God and the ministry of Moses; yet, notwithstanding, they reject the author of so great goodness, together with the minister. And under what color? They pretend they cannot tell what is become of Moses. But they know full well that he is in the mount. They saw him with their eyes when he went up thither, until such time as the Lord took him unto himself, by compassing him about with a cloud. Again, they know that Moses is absent for their health’s sake, who had promised that he would return, and bring unto them the law which God should give. He bade them only be quiet a while. They raise mad uproars suddenly within a small time, and without any cause; yet to the end they may cover their madness with the color of some reason, they will have gods present with them, as if God had showed unto them no token of his presence hitherto; but his glory did appear daily in the cloud and pillar of fire. Therefore we see what haste they make to commit idolatry through wicked contempt of God, that I may, in the mean season, omit to declare how filthy and wicked their unthankfulness was, in that they had so soon forgotten those miracles which they ought to have remembered even until the end of the world. Therefore, by this one backsliding, it appeareth sufficiently what a stubborn and rebellious people they were.

Moreover, it was more expedient for the cause which Stephen had in hand, to recite this history of their rebellion than the other. ⁴⁴⁷⁴⁴⁷     “Quam alias referri,” than to refer to any other. For the people doth quite overthrow the worship of God; they refuse the doctrine of the law; they bring in a strange and profane religion. And this is a notable place, because it pointeth out the fountain from which all manner of superstitions did flow since the beginning, and especially what was the first beginning of making idols; to wit, because man, which is carnal, will, notwithstanding, have God present with him, according to the capacity of his flesh. This is the cause why men were so bold in all ages to make idols. ⁴⁴⁸⁴⁴⁸     “Tanta in fingendis idolis, hominum lascivia fuerit,” there was such wantonness in men in forming idols. And God doth, indeed, apply ⁴⁴⁹⁴⁴⁹     “Accommodat,” accommodate. himself to our rudeness thus far, that he showeth himself visible, after a sort, under figures; for there were many signs under the law to testify his presence, And he cometh down unto us, even at this day, by baptism and the supper, and also by the external preaching of the word. But men offend two manner of ways in this; for, first, being not content with the means which God hath appointed, they boldly get to themselves new means. This is no small fault, because their fingers itch always to have new inventions without keeping any mean, and so they are not afraid to pass the bounds which God hath appointed them. But there can be no true image of God, save that which he appointed. Therefore, what images soever are reigned and invented by man besides his word, they are false and corrupt.

There is also another vice no less intolerable, that as man’s mind conceiveth nothing of God but that which is gross and earthly, so it translateth all tokens of God’s presence unto the same grossness. Neither doth man delight in those idols only which he himself hath made, but also doth corrupt whatsoever God hath ordained, by wresting it unto a contrary end. God cometh down unto us, indeed, as I have already said, but to this end, that he may lift us up into heaven with him. But we, because we are wholly set upon the earth, will, in like sort, have him in the earth. By this means is his heavenly glory deformed, and that fulfilled altogether which the Israelites say here, Make us gods. For whosoever he be that doth not worship God spiritually, he maketh unto himself a new god; and yet if ye thoroughly weigh all things, the Israelites will not have a god made of set purpose by them, but they think rather that they have the true and eternal God under the shape of the golden calf. For they are ready to offer the appointed sacrifice, and they approve that with their consent which Aaron saith, that those are the gods by whom they were brought out of Egypt. But God pusseth not for those frivolous imaginations; but he complaineth that men put strange gods in his place, so soon as they depart even a very little from his word.

41. And they made a calf. We may easily gather by that which goeth before, why they were more delighted in that figure than in any other. For although Egypt did swarm with innumerable idols, yet it is well known that they made the greatest account of an ox. And whence is it that they are so desirous to have an idol, save only because they were turned back into Egypt, as Stephen hath already said? We must note the speech when he saith that they offered sacrifice to the idol. Aaron commandeth the people to assemble themselves together to worship God; they come all together. Therefore they testify that they mean nothing less [any thing rather] than to defraud God of his worship, howsoever they translate the same unto the calf; yea, rather, they are determined to worship God in the image of the calf. But because they forsook the true God, by making an idol, whatsoever followeth afterward it is judged to be given to the idol, because God refuseth all wicked worshipping. For it is not meet to account that as bestowed upon him which he hath not commanded; and because he forbids them expressly to erect any visible image unto him, that is mere sacrilege whatsoever is done afterward in honor thereof.

They rejoiced over the works. This speech is taken out of Isaiah, yet, out of the prophets, who, in like sort, upbraid unto the Jews that they were delighted in their own inventions. And surely it is wonderful madness, when men arrogate unto themselves anything in God’s matters. I take this rejoicing to be that solemn dancing whereof Moses speaketh, in the thirty-second chapter of Exodus. Yet Stephen toucheth a common vice, wherewith idolaters are infected. For although it be altogether unlawful for men to attempt anything in religion which God hath not appointed, yet do they invent everything unadvisedly, and setting light by the Word of God, they make choice of the works of their own hands; but Stephen showeth that while they take such pleasure in this liberty, they displease God so much the more. But if we will have God to allow our worship, we must abstain from the works of our hands, that is, from our own inventions; for all that which men invent of themselves is nothing else but sacrilegious profanation. The idol is properly so called reproachfully, as it were a thing nothing worth, because no reason doth suffer man to make God. ⁴⁵⁰⁴⁵⁰     “Deum... fabricari,” to fabricate a god.

Stephen will here declare that the Jews did never make an end of sinning, but that they wandered farther in their froward errors; so that that first fall of theirs was unto them as it were an entrance into a labyrinth. And this doth he assign unto the just vengeance of God, that after that time their madness grew so, that they gat for one idol infinity. This example teacheth us to be careful to follow the rule which God hath set down; because, so soon as we are turned even but a little aside from the same, we must needs be carried to and fro with divers dotings, we must needs be entangled in many superstitions, and be utterly drowned in the huge sink of errors; which punishment God in justice layeth upon men which refuse to obey his word. Therefore Stephen saith that God was turned away; which word imported as much as if he should say, that he turned his back. For he had fastened his eyes after a sort upon the people, when he showed his singular care which he took in governing them; being offended with their falling away, now he turneth his face another way.

We may also hereby gather that we can no otherwise follow the right way, save only when the Lord watcheth over us to govern us; but so soon as his face is turned away, we run by and by into errors. The Israelites were forsaken of God even then when they made the calf; but Stephen meant to express the greatness of the punishment, as if he should have said, that they were altogether cast off into a reprobate sense then; as Paul also teacheth, that those which gave not glory to God when he had showed himself unto them, were, by the just judgment of God, given up unto blindness and blockishness, and unto shameful lusts, (Romans 1:28.) Hereby it came to pass, that after that religion began to be corrupt, innumerable abominations succeeded a few superstitions, and gross monsters of idolatry came in place of light corruptions. For because men neglected the light which was set before them, they became altogether blockish by the just judgment of God, so that they had no more judgment than brute beasts. Idolatry surely is very fertile, that of one reigned god there should by and by come an hundred, that a thousand superstitions should flow from one. But this so great madness of men springeth hence, because God revengeth himself by delivering them to Satan; because, after he hath once in hand to govern us, there is no change in his part, but he is plucked away ⁴⁵¹⁴⁵¹     “Distrahitur,” torn asunder, withdrawn. from us by our rash lightness.

Have ye offered unto me slain beasts and sacrifices? This place is taken out of the fifth chapter of Amos, (Amos 5:25.) The speech which Stephen useth showeth that all the prophecies were gathered into one body; and Amos addeth, (after that he had inveighed against the idolatry and sundry sins of the people,) that this is no new evil, that the Jews are rebellious against God, because their fathers had fallen away from true godliness even in the wilderness. Furthermore, he denieth that they offered slain beasts to him, not because there were there no sacrifices at all, but because God refused their corrupt worship; like as he reproveth and chideth the people in Isaiah, because they honored him with no sacrifice,

“Thou,” (saith he,) “O Jacob, hast not called upon me, neither hast thou honored me with thy sacrifices, neither have I made thee serve in offering or incense. Thou hast not bought for me calamus, neither hast thou filled me with fatness. But thou hast been burdenous [burdensome] unto me in thy sins, and hast caused me to serve in thine iniquities,” (Isaiah 43:22.)

Assuredly the Jews did all these things daily, but God accepteth not the obedience of the wicked, neither doth he approve the same. Again, he abhorreth all that which is polluted with such mingle-mangles as are added. ⁴⁵²⁴⁵²     “Adventitiae mixturae,” adventitious mixtures. Thus doth Amos speak of the fathers which were revolts. ⁴⁵³⁴⁵³     “De patribus apostatis,” of the apostate fathers. That which is added forthwith may be referred either unto them or unto their posterity.

43. You took to you the tabernacle of Moloch. Some take the copulative for the adversative [particle,] as if he should say, Yea, rather, ye worshipped the idol. It may be resolved also into the conjunction causal, thus, You did not offer sacrifices to me, because ye erected a tabernacle to Moloch. But I expound it somewhat otherwise, to wit, that God doth first accuse the fathers for the more vehemency; and then afterwards he addeth, that their posterity did increase the superstitions, because they gat to themselves new and diverse idols; as if the prophet had spoken thus in the person of God, If I shall rip up from the beginning, (O house of Jacob,) how your kindred hath behaved itself toward me; your fathers began to overthrow and corrupt, even in the wilderness, that worship which I had commanded; but you have far passed their ungodliness, for you have brought in an infinite company of gods. And this order is fitter for Stephen’s purpose; for he intendeth to prove, (as we have already said,) that after the Israelites felt away unto strange and bastardly rites, they never made an end of sinning, but being stricken with blindness, they polluted themselves every now and then with new idolatries, until they were come even unto the last end ⁴⁵⁴⁴⁵⁴     “Ad extermum,” to the extreme. of impiety. Therefore, Stephen confirmeth this sentence fitly with the testimony of the prophet, that the Jews, descending of wicked and rebellious fathers, had never ceased to wax worse and worse. And although the prophet’s words be somewhat unlike to these, yet is the sense all one. It is to be thought that Stephen, who had to deal with the Jews, did repeat word for word in their tongue that which is in the prophet; Luke, who wrote in Greek, did follow the Greek interpreter. The prophet saith, Ye honored Succoth your king, and Chiun your image, the star of your gods. The Greek interpreter made a noun common of a noun proper, because of the alliance ⁴⁵⁵⁴⁵⁵     “Affinitatem,” its affinity to. of the word Succoth, which signifieth a tabernacle. Furthermore, I cannot tell whence he fetcheth that his Remphan, unless it were because that word was more used in that time.

And figures which ye made. The word image, which is in the prophet, doth of itself signify no evil thing. Moreover, the word [τυπος]; is taken amongst the Grecians in good part. For the ceremonies which God appointed are called [τυποι]; notwithstanding the prophet condemneth expressly the figures [types] which the Jews had made. Why so? Because God will not be worshipped under a visible and external form. If any man object that he speaketh in this place of stars; that is true, I confess; but I stand only upon this, that although the prophet doth give their idols some honest name, yet doth he sharply condemn their corrupt worship; whereby the foolish and childish caviling of the Papists is refuted. Because they deny that those images which they worship are idols, they say, that that mad worship of theirs is, [εικονοδουλεια], or serving of images, and not [ειδολοδουλεια], or worshipping of idols. Seeing they mock God sophistically, there is no man that is endued even but with common understanding, which doth not see that they are more than ridiculous even in such toys. For although I move no question about the word, it is certain that the word [τυπος]; is more honorable than [εικων]. But those same [τυποι], or figures, are simply condemned in this place, which men make to themselves, not only [προς την λατρειαν], or that they may worship them, but [προς την προσκυνησιν], that is, that they may give them even any reverence at all. Therefore that filthy distinction falleth flat to the ground, wherein the Papists think they have a crafty starting-hole. ⁴⁵⁶⁴⁵⁶     “Effugium,” evasion.

Beyond Babylon. The prophet nameth Damascus; neither doth the Greek interpretation dissent from the same. Wherefore it may be that the word Babylon cropt [crept] in here through error; though in the sum of the thing there be no great difference. The Israelites were to be carried away to Babylon; but because they thought that they had a sure and strong fortress in the kingdom of Syria, whose head Damascus was, therefore the prophet saith that Damascus shall not help them, but that God shall drive them farther; as if he should say, So long as you have Damascus set against your enemies, you think that you are well fenced; but God shall carry you away beyond it; even into Assyria and Chaldea.

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