RETURN TO THE HISTORY

EXODUS 31

EXODUS 31:1-11

5. And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship.	5. Et in arte gemmaria, ad replendum, et in arte lignaria, ut operetur in omni opere.
6. And I, behold, I have given with him Aholiab the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise-hearted I have put wisdom, that they may make all that I have commanded thee;	6. Et ego ecce constitui cum eo Aholiab filium Ahisamach e tribu Dan, et in corde omnis sapientis corde, dedi sapientiam, ut faciant quaecunque praecepi tibi:
7. The tabernacle of the congregation, and the ark of the testimony, and the mercy-seat that is thereupon, and all the furniture of the tabernacle,	7. Tabernaculum Ecclesiae, et arcam testimonii, et propitiatorium quod est super eam, et omnia vasa tabernaculi,
8. And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense,	8. Et mensam et vasa ejus: et candelabrum mundum, et omnia vasa ejus, et altare suffimenti,
9. And the altar of burnt-offering with all his furniture, and the laver and his foot,	9. Et altare holocausti, et omnia vasa ejus, et concham et basin ejus,
10. And the clothes of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office,	10. Et vestes ministerii, et vestes sanctitatis ipsi Aharon sacerdoti, et vestes filiorum ejus, ut sacerdotio fungantur.
11. And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do.	11. Et oleum unctionis, et suffimentum aromaticum pro sanctuario juxta onmia quae praecepi tibi facient.

2. See, I have called by name Bezaleel. In the remainder of this work we shall follow the course of the HISTORY to the end of Deuteronomy, where the death of Moses himself is recorded.

Although God had omitted nothing which related to the form of the tabernacle, but had accurately prescribed every thing that was to be done, still the actual difficulty of the work might have overwhelmed both Moses and the whole people with despair; for this was no ordinary work, or one on which the most skillful artificers might exercise their ingenuity, but a marvelous structure, the pattern of which had been shewn on the Mount, so that it might seem incredible that any mortals should be able by their art to compass what God had commanded. Besides, they had been entirely engaged in servile tasks in Egypt, such as would extinguish all intellectual vigor, and prevent them from aspiring to any liberal arts. Hence we gather that all, who obediently follow God’s voice, are never destitute of His aid. In all our difficulties, then, let this prayer encourage us to proceed: ¹

“Give what Thou commandest: and command what Thou wilt.”

To “call by name,” is equivalent to rendering eminent, so that Moses signifies that Bezaleel should be something extraordinary, as being endowed with a peculiar gift. Thus Cyrus is said in Isaiah 45:4, to be called by his name, because in the purpose of God he had been destined in a remarkable manner to execute such great things. Still, although the call of Bezaleel was special, because, as I have just said, God entrusted to him an unusual and by no means ordinary work, we gather that no one excels even in the most despised and humble handicraft, except in so far as God’s Spirit works in him. For, although “there are diversities of gifts,” still it is the same Spirit from whom they all flow, (1 Corinthians 12:4;) and also as God has seen fit to distribute and measure them out to every man. Nor is this only the case with respect to the spiritual gifts which follow regeneration, but in all the branches of knowledge which come into use in common life. It is, therefore, a false division, when ungodly men ascribe all the means of our support partly to nature and God’s blessing, and partly to the industry of man, since man’s industry itself is a blessing from God. The poets are more correct who acknowledge that all which is suggested by nature comes from God; that all the arts emanate from Him, and therefore ought to be accounted divine inventions. The utility of this doctrine is two-fold; first, that all things which have reference to the support and defense of life, whenever we meet with them, should excite our gratitude, and that whatever seems to be derived from man’s ingenuity, should be regarded as proofs of God’s paternal solicitude for us; and, secondly, that we should honor God as the Author of so many good things, since He sanctifies them for our use. Moses applies many epithets to the Spirit, because he is speaking of so remarkable a work; yet we must conclude, float whatever ability is possessed by any emanates from one only source, and is conferred by God. This is the only difference, that Bezaleel was endued with consummate excellence, whilst God makes distribution to others according to His pleasure.

6. And I, behold, I have given with him Aholiab. It is no matter of surprise that the principal workman should be chosen from the tribe of Judah; ² why a companion should be given him from the tribe of Dan can hardly be accounted for, unless its obscurity more highly illustrated the grace of God.

A kind of contradiction at first sight appears, when it is added immediately afterwards that God had put wisdom in the hearts of all that were wise-hearted; for, if they already excelled in intelligence, what was the object of this new inspiration? Hence it has been commonly supposed, that the special grace of God was only given in aid of that ability which we naturally possess. But rather are we taught by this passage that, when anything grows in us, and our endowments manifest themselves more conspicuously, our progress is only derived from the continued operation of the Spirit. God had already conferred acuteness and intelligence on the artificers in question; yet their dexterity was only, as it were, the seed; and He now promises that He will give them more than had previously appeared. I know that the words may be thus explained, — Whosoever shall be fit and proper for the work, have therefore been endowed with intelligence, because God has inspired it by His secret influence; but the other exposition is more simple. What follows as to the various parts of the tabernacle has been already treated of elsewhere.

EXODUS 35

EXODUS 35:20-35

wise-hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen.

intelligenti corde, manibus suis neverunt, et attulerunt quod nendo operatae fuerant, hyaciuthum, purpuram, coccum et byssum. 26. And all the women, whose hearts stirred them up in wisdom, spun goats’ hair.

26. Omnes quoque mulieres quas excitavit cor ipsarum, intelligenter neverunt pilos caprinos.

27. And the rulers brought onyxstones, and stones to be set, for the ephod, and for the breastplate;	27. Principes quoque attulerunt lapides onychinos, et gemmas inserendas in ephod et pectorali:
28. And spice, and oil for the light, and for the anointing oil, and for the sweet incense.	28. Aromata etiam et oleum pro luminari, et pro oleo unctionis, et pro incenso aromatico.
29. The children of Israel brought a willing offering unto the Lord, every man and woman, whose heart made them willing to bring, for all manner of work which the Lord had commanded to be made by the hand of Moses.	29. Omnis vir et mulier qui liberales fuerunt corde suo ad offerendum pro cuncto opere quod mandaverat Jehova fieri per manum Mosis, obtulerunt filii Israel donum voluntarium Jehovae.
30. And Moses said unto the children of Israel, See, the Lord hath called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:	30. Tunc ait Moses ad filios Israel, Videte, vocavit Jehova nomine Besaleel filium Uri, filii Hur, de tribu Juda:
31. And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship;	31. Et implevit cum Spiritu Dei, in sapientia et intelligentia, in scientia et omni artificio,
32. And to devise curious works, to work in gold, and in silver, and	32. Ad excogitandum ingeniosa opera, ut faciat in

in brass, auro, argento et aere: 33. And in the cutting of stones, to set them, and in carving of wood, to make any manner of cunning work.

33. Et in artificio gemmarum; ut illas includat in artificio ligni, ut faciat quodcunque opus ingeniosum.

34. And he hath put in his heart that he may teach, both he and Aholiab the son of Ahisamach, of the tribe of Dan.	34. Et posuit in corde ejus ut doceat, ipse et Aholiab filius Ahisamach, e tribu Dan.
35. Them hath he filled with wisdom of heart, to work all manner of work of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work.	35. Replevit eos sapientia cordis, ut faciant omne opus artificis, et phrygionis, et acupictoris, ex hyacintho, et purpura, et vermiculo cocci, et bysso, et textura, facientes omne opus, et excogitantes inventiones.

20. And all the congregation of the children of Israel. There is no reason why any one should be surprised that the order of the narrative is changed, since it plainly appears from many passages that the order of time is not always observed by Moses. Thus he appears here to connect the fall of the people with the foregoing injunctions, both with respect to the building of the tabernacle, and the rest of the religious service of God. But I have shewn ³ upon good grounds that the tabernacle was built before the people fell into idolatry. Therefore Moses now supplies what had been before omitted, though I have followed the thread of the narrative in order to render it less difficult.

The sum of this relation is, that whatever was necessary for the building of the tabernacle was liberally contributed. It must be observed that they had departed from the presence of Moses: for we gather from this circumstance that, having severally retired to their tents, they had considered apart by themselves what they should give. Hence their liberality is deserving of greater praise, because it was premeditated; for it often happens that when a person has been bountiful from sudden impulse, he afterwards repents of it. When it is added that “they came, every one,” it is a question whether he means that the minds of the whole people were prompt and cheerful in giving, or whether he indirectly rebukes the stinginess and sordidness of those who meanly neglected their duty. In whichever way we choose to take it, Moses repeats what we have seen before, that the offerings were not extorted by force or necessity, but that they proceeded from voluntary and cordial feelings. I thus construe the words, “They came, every one, as his heart stirred each of them up,” as if he had said that they were not compelled by any law imposed upon them, but that every one was his own lawgiver, of his own good-will. This passage is absurdly twisted by the Papists in proof of free-will; as if men were incited by themselves to act rightly and well; for Moses, even while praising their spontaneous feelings, does not mean to exclude the grace of the Spirit, whereby alone our hearts are inclined to holy affections; but this stirring up is contrasted with the unwillingness by which ungodly men are withheld and restrained. Those, therefore, whom the Spirit rules, He does not drag unwillingly by a violent and extrinsic impulse, as it is called, but He so works within them upon their will, that believers stir up themselves, and they voluntarily follow His leadings. So that when it is added, “whose spirit was liberal in himself,” ⁴ the commencement of well-doing is not ascribed to men, nor is even their concurrence praised, as if they co-operated apart from God, but only the internal impulse of their minds, and the sincerity of their desires·

22. And they came, both men and women. Express mention is made of the women, not only whose bounty, but whose labors, as it soon afterwards appears, God designed to make use of in the work of the sanctuary. Moses magnifies the fervor of their pious desires, because they did not spare their ornaments; of which people, and especially women, are generally so fond, that they would rather suffer cold, hunger, or thirst, than touch them. ⁵ It was, therefore, a sign of no ordinary zeal to deprive themselves of their rings and bracelets, which many are so slow to part with, even when they are dying of hunger. Again, the contribution of those is praised who gave brass, iron, shittim-wood, and rams’ skins; so that the poor might not doubt but that, although their ability might not be equal to their wishes, the offering, which they presented willingly in their poverty, was no less acceptable to God than when the rich man of his abundance gave what was a hundred times more valuable.

30. See, the Lord hath called by name Bezaleel. This was a great stimulus to encourage them, when they plainly saw that God presided over the work; a conspicuous proof of which was that new and extraordinary power wherewith Bezaleel and Aboliab were endued; for although they had before been noble and excellent artificers, still there is no doubt but that they were still further endowed with higher gifts, even to a miracle. Hence it is not without cause that he bids the people attend to this unexpected exertion of God’s power; since it was exactly as if he had stretched forth His hand from heaven for the advancement of the work. For which reason also the tribe of each of them is referred to, because of the conspicuous excellency of the grace, the memory of which it was fitting to celebrate in all generations. Now, as God conferred this honor on the architects of the visible sanctuary, so He declares that their names shall be glorious in heaven, who, being furnished with the illustrious gifts of the Spirit, faithfully employ their labors in the building of His spiritual temple. (Daniel 12:3.)

By “the wisdom of heart,” both in the men and women, which is so often mentioned here, understand activity of mind: for not only is the seat of the affections called the heart, but also the power and faculty of the intellect as it is called: thus in Deuteronomy 29:4, it is said, “Yet the Lord hath not given you a heart to understand.” ⁶

31. And he hath filled him with the spirit of God. He again magnifies at greater length the excellence of genius and ability, (which had been given to Bezaleel. ⁷ ) For it was a remarkable instance of God’s power, that, after the Israelites had been so contemptuously and oppressively enslaved, there should exist in their nation men still endowed with such talent. God is said to have “filled him with the Spirit of God,” i.e., with the Divine Spirit; in order that we may understand that these endowments were not natural to the man, nor even acquired by his own industry. For although even the gifts of nature proceed from the Spirit of God, who gives their intellect to all men no less than their life; still the distribution of peculiar gifts is conspicuous in a higher and different degree. Besides, God had regard to the exquisite nature of this work, so as to endow these artificers with wonderful and extraordinary ability. The faculty of teaching is also added, because two persons by themselves would never have completed so arduous a work in their whole life-time: and this capacity, too, was the gift of Divine grace; for else they would never have overcome the fatigue of instructing the ignorant, nor would have so speedily prepared such a great multitude of men for fashioning the various parts of the work with incredible symmetry.

EXODUS 36

EXODUS 36:1-38

whose heart stirred him up to come unto the work to do it:

Jehova sapientiam, et omnem cujus cor excitaverat ipsum ut accederet ad opus ad faciendum illud. 3. And they received of Moses all the offering which the children of Israel had brought for the work of the service of the sanctuary, to make it withal. And they brought yet unto him free-offerings every morning.

3. Tuleruntque a facie Mosis omnem oblationem quam attulerant filii Israel ad opus ministerii sanctuarii: illi autem afferebant ad eum adhuc oblationem spontaneam quotidie.

4. And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they made;	4. Venerunt itaque omnes sapientes qui faciebant omne opus sanctuarii, singuli ab opere quod faciebant:
5. And they spake unto Moses, saying, the people bring much more than enough for the service of the work which the Lord commanded to make.	5. Et loquuti sunt ad Mosen, dicendo: Plus affert populus afferendo quam opus sit ad ministerium pro opere faciendo quod praecepit Jehova fieri.
6. And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.	6. Praecepit ergo Moses ut proclamarent in castris, dicendo: Vir et mulier ne quid addant ultra ad oblationem sanctitatis. Itaque prohibitus est populus ab offerendo.
7. For the stuff they had was sufficient for all the work to make it, and too much.	7. Materia enim erat ad sufficientiam eis pro toto opere ad faciendum illud, et superabundabat.
8. And every wise-hearted man, among them that wrought the work of the tabernacle, made ten	8. Et fecerunt omnis sapiens corde inter facientes opus, tabernaculum e decem cortinis,

curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work made he them.

quae erant ex bysso retorta, et hyacintho, et purpura, et vermiculo cocci, ex Cherubin opere phrygionico fecit illas. 9. The length of one curtain was twenty and eight cubits, and the breadth of one curtain four cubits; the curtains were all of one size.

9. Longitudo cortinae unius erat octo et viginti cubitorum, et quatuor cubitorum latitudo cortinae unius, mensura erat omnibus cortinis.

10. And he coupled the five curtains one unto another; and the other five curtains he coupled one unto another.	10. Postea conjunxit quinque cortinas alteram cum altera, et quinque alias cortinas conjunxit alteram cum altera.
11. And he made loops of blue on the edge of one curtain, from the selvedge in the coupling; likewise he made in the uttermost side of another curtain, in the coupling of the second.	11. Fecit et laqueolos hyacinthinos in ora cortinae unius, in extremo in conjunctione: sic fecit in ora cortinae extrema in conjunctione secundae.
12. Fifty loops made he in one curtain, and fifty loops made he in the edge of the curtain which was in the coupling of the second: the loops held one curtain to another.	12. Quinquaginta laqueolos fecit; in cortina una, et quinquaginta laqueolos fecit in extremo cortinae secundae, quae erat in conjunctione secunda: oppositi erant laqueoli alter alteri.
13. And he made fifty taches of gold, and coupled the curtains one unto another with the taches: so it became one tabernacle.	13. Fecit et quinquaginta uncinos aureos, et conjunxit cortinas alteram cum altera uncinis, et ita factum est tabernaculum unum.
14. And he made curtains of goats’ hair for the tent over the tabernacle: eleven curtains he made them.	14. Fecit insuper cortinas e caprarum pilis in tentorium super tabernaculum.

15. The length of one curtain was 15. Longitudo cortinae unius

thirty cubits, and four cubits was the breadth of one curtain: the eleven curtains were of one size.

triginta cubitorum, et quatuor cubitorum latitudo cortinae unius, mensura una erat undecim cortinis. 16. And he coupled five curtains by themselves, and six curtains by themselves.

16. Conjunxit quinque cortinas seorsum, et sex cortinas seorsum.

17. And he made fifty loops upon the uttermost edge of the curtain in the coupling, and fifty loops made he upon the edge of the curtain which coupleth the second.	17. Fecit etiam laqueolos quinquaginta in ora cortinae extrema, in conjunctione: quinquaginta item laqueolos fecit in ora cortinae, in conjunctione secunda.
18. And he made fifty taches of brass to couple the tent together, that it might be one.	18. Fecit praeterea uncinos aereos quinquaginta ad conjungendum tentorium, ut esset unum.
19. And he made a covering for the tent of rams’ skins dyed red, and a covering of badgers’ skins above that.	19. Fecit insuper operimentum tentorio e pellibus arietum rubricatis, et operimentum e pellibus taxorum superne.
20. And he made boards for the tabernacle of shittim-wood, standing up.	20. Fecit et tabulas tabernaculo e lignis sittim stantes.
21. The length of a board was ten cubits, and the breadth of a board one cubit and a half.	21. Decem cubitorum erat longitudo tabubae, cubiti vero et dimidii latitudo tabulae.
22. One board had two tenons, equally distant one from another: thus did he make for all the boards of the tabernacle.	22. Duo cardines erant tabulae uni instar scalarum gradus dispositi, alter e regione alterius: sic fecit omnibus tabulis tabernaculi.
23. And he made boards for the tabernacle: twenty boards for the south side, southward.	23. Fecit inquam tabulas tabernaculo, viginti tabulas ad latus, austri ad meridiem.

24. And forty sockets of silver he made under the twenty boards: two sockets under one board for his two tenons, and two sockets under another board for his two tenons.	24. Et quadraginta bases argenteas fecit sub viginti tabulis, duas bases sub tabula una pro duabus clastraturis ejus, et duas bases sub tabula altera pro duabus clastraturis ejus.
25. And for the other side of the tabernacle, which is toward the north corner, he made twenty boards,	25. In latere vero tabernaculi secundo, nempe in latere aquilonari, fecit viginti tabulas.
26. And their forty sockets of silver: two sockets under one board, and two sockets under another board.	26. Et quadraginta bases earum argenteas, duas bases sub tabula una, et duas bases sub tabula altera.
27. And for the sides of the tabernacle westward he made six boards.	27. In latere autem tabernaculi ad occidentem fecit sex tabalas.
28. And two boards made he for the corners of the tabernacle in the two sides.	28. Duas tabulas fecit angulis tabernaculi in duobus lateribus.
29. And they were coupled beneath, and coupled together at the head thereof, to one ring: thus he did to both of them in both the corners.	29. Et erant quasi gemellae inferne, et pariter quasi gemellae in summitate ejus, in circulum unum: sic fecit utrique in duobus angulis.
30. And there were eight boards; and their sockets were sixteen sockets of silver, under every board two sockets.	30. Fuerunt itaque octo tabulae, et bases earum argenteae sedecim, bases binae sub qualibet tabula.
31. And he made bars of shittimwood; five for the boards of the one side of the tabernacle,	31. Fecit et vectes e lignis sittim, quinque pro tabulis unius lateris tabernaculi:
32. And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the	32. Et quinque vectes pro tabulis alterius lateris tabernaculi, et quinque vectes

tabernacle for the sides westward. pro tabulis lateris tabernaculi, in lateribus duobus ad occidentem. 33. And he made the middle bar to shoot through the boards from the one end to the other.

33. Fecit item vectem medium, ut transiret per medium tabularum, ab extremo ad extremum.

34. And he overlaid the boards with gold, and made their rings of gold to be places for the bars, and overlaid the bars with gold.	34. Tabulas antem texit auro, et annulos earum fecit ex auro, per quos trajicerentur vectes: et texit vectes auro.
35. And he made a vail of blue, and purple, and scarlet, and fine twined linen: with cherubims made he it of cunning work.	35. Fecit etiam velum ex hyacintho, et purpura, et vermiculo cocci, et bysso retorta: opere phrygionico fecit illud, cum figuris cherubim.
36. And he made thereunto four pillars of shittim-wood, and overlaid them with gold; their hooks were of gold: and he cast for them four sockets of silver.	36. Et fecit illi quatuor columnas de lignis sittim, et texit eas auro: uncini autem earum erant aurei: et fudit eis quatuor bases argenteas.
37. And he made an hanging for the tabernacle-door of blue, and purple, and scarlet, and fine twined linen, of needle-work;	37. Fecit quoque velum ad ostium tabernaculi ex hyacintho, et purpura, et vermiculo cocci, et bysso retorta, opere phrygionico.
38. And the five pillars of it with their hooks; and he overlaid their chapiters and their fillets with gold: but their five sockets were of brass.	38. Et columnas ejus quinque, et uncinos earum: texitque capita earum, et fila ea cingentia auro, bases autem earum quinque aereas.

1. Then wrought Bezaleel and Aholiab. Although Moses might have seemed to be unnecessarily prolix in recording the injunctions which God gave respecting the building of the tabernacle, yet he repeats the same narrative here almost in the same words; and this he does with the best design, and for very good reasons. For it was of much importance that it might be seen by actual comparison how exactly the artificers had conformed everything to the pattern laid down by God: and this, not only in commendation of their obedience, but because it behooved that there should be nothing human in the structure; for although they might each of them have exerted themselves strenuously in the work, still it was not lawful for them to give the slightest scope to their own inventions; nay, this would have been a profanation of the sacred edifice, not to follow in every part what had been so carefully dictated to Moses. And this might avail as a restraint upon them in future times, so that they might not violate God’s commands by any change or innovation. They did not indeed understand the reason of everything either in reference to number or measure; but it became them to be assured that God had commanded nothing without a purpose. Hence, also, their minds should have been elevated to the heavenly pattern, so as reverently to look up to the mysteries, obscure as they were, which it contained, until its full manifestation. This verbal repetition, then, reminds us how accurately the labor and art of men in the building corresponded with the command of God.

2. And Moses called Bezaleel and Aholiab. It is not without reason that Moses so often exalts the grace of God’s Spirit in the ingenuity and artistic skill of the workmen. In the first place he speaks of them as skillful architects, and then, by way of correction, adds that they were furnished from above with such intelligence. Thus the absurdity of the Papists is refuted, who, in order to prove free-will, think it sufficient to drag forward the passages in which rectitude of will is commended: whereas, even though men may will aright, it is foolish to infer that therefore they are possessed of free-will, unless it be proved that the will proceeds from themselves. Consequently, what follows in the text, — that every one contributed either of his labor or his substance to the building of the tabernacle, according as their hearts stirred them up, — does not so make men the authors of pious affections, as to defraud God of His praise. It is true that men understand — are willing — encourage themselves to holy endeavors; but the question is, from whence comes their intelligence, their will, and their zeal in well-doing? Scripture decides that they are the gifts of God and the Spirit: the Papists improperly arrogate them to themselves.

3. And they received of Moses all the offering. Here is set forth, first of all, the diligence and prudence both of Moses and the artificers, and secondly, their integrity. Their prudence is shewn in the distribution of the materials among them; their diligence in the quickness with which they commence the work, without waiting till they have enough for its completion; whilst they testify their extraordinary integrity when they voluntarily declare that enough has been given, and put a stop to the offerings, lest they should be more than they required. We know how few restrain themselves ⁸ when an opportunity is given of thieving without detection; and, even if there be no disposition to deceive, yet most people are tempted by ambition, greedily to long for more to pass through their hands than they need. We see, then, how God directed them all to undertake the work of the sanctuary, and impelled them to persevere in it by His Spirit. This grace, however, manifests itself most fully in the marvelous ardor of the people. They were not very rich, for they had had no treasures laid up for a long period; and the wealthiest among them had no more than what they had secretly conveyed away out of Egypt; whilst the building was sumptuous; and still they do not cease from contributing more than was necessary, until an edict forbade them. Such promptitude and liberality was worthy of no common praise; and hence it is more wonderful that they should soon afterwards neglect the true God in whose service they were thus zealous, and fall into foul idolatry. Let us learn from hence, that the pious zeal, which existed in them for a short time, emanated from the inspiration of the Holy Spirit; and further, that all our best feelings vanish, unless the gift of stedfastness be superadded.

What follows represents, as by a lively image, as we have said, how faithfully they executed whatever God had prescribed, so as not to vary from it even in the smallest thread.

EXODUS 37

EXODUS 37:1-31

hollow with boards. vacuum tabularum fecit illud. 8. And he made the laver of brass, and the foot of it of brass, of the looking-glasses of the women assembling, which assembled at the door of the tabernacle of the congregation.

8. Fecit similiter concham aeneam, et basim ejus aeneam ex speculis mulierum convenientium, quae conveniebant ad ostium tabernaeuli conventionis.

9. And he made the court: on the south side southward, the hangings of the court were of fine twined linen, an hundred cubits:	9. Fecit postremo atrium ad plagam austri ad meridiem: cortinae atrii e bysso retorta centum cubitorum.
10. Their pillars were twenty, and their brasen sockets twenty: the hooks of the pillars and their fillets were of silver.	10. Columnae earum viginti, et bases earum viginti ex aere: capitella columnarum, et fila eas cingentia, ex argento.
11. And for the north side the hangings were an hundred cubits, their pillars were twenty, and their sockets of brass twenty: the hooks of the pillars and their fillets of silver.	11. Et ad plagam aquilonis cortinae centum cubitorum: columnae earum viginti, et bases earum viginti ex aere: capitella columnarum, et fila eas cingentia, ex argento.
12. And for the west side were hangings of fifty cubits, their pillars ten, and their sockets ten: the hooks of the pillars and their fillets of silver.	12. Ad plagam vero occidentis cortinae quinquaginta cubitorum: columnae earum decem, et bases earum decem: capitella columnarum, et fila eas cingentia, ex argento.
13. And for the east side eastward, fifty cubits.	13. Et ad plagam orientis ad ortum cortinae quinquaginta cubitorum.
14. The hangings of the one side of the gate were fifteen cubits, their pillars three, and their sockets three.	14. Cortinae quindecim cubitorum erant in uno latere: columnae earum tres et bases earum tres.
15. And for the other side of the court-gate, on this hand and that	15. Et in latere altero hinc et inde portae atrii, cortinae

hand, were hangings of fifteen cubits, their pillars three, and their sockets three.

quindecim cubitorum: columnae earum tres, et bases earum tres. 16. All the hangings of the court round about were of fine twined linen:

16. Omnes cortinae atrii per circuitum erant ex bysso retorta.

17. And the sockets for the pillars were of brass; the hooks of the pillars and their fillets of silver; and the overlaying of their chapiters of silver: and all the pillars of the court were filled with silver.	17. Bases vero columnarum ex aere: capitella columnarum, et fila eas cingentia, ex argento: et operimenta capitellorum earum ex argento: ipsae etiam omnes columnae atrii cinctae erant argento.
18. And the hanging for the gate of the court was needle-work, of blue, and purple, and scarlet, and fine twined linen; and twenty cubits was the length, and the height in the breadth was five cubits, answerable to the hangings of the court.	18. Velum autem portae atrii opere phrygionis ex hyacintho, et purpura, et vermiculo cocci, et bysso retorta: cujus longitudo erat viginti cubitorum, altitudo vero in latitudine quinque cubitorum ad cortinas atrii.
19. And their pillars were four, and their sockets of brass four; their hooks of silver, and the overlaying of their chapiters and their fillets of silver.	19. Et columnae earum quatuor, basesque earum quatuar ex aere, uncini earum ex argento: et operimenta capitellorum earum, et fila eas cingentia, ex argento.
20. And all the pins of the tabernacle, and of the court round about, were of brass.	20. Omnes veto clavi tabernaculi et atrii in circuitu erant ex aere.
21. This is the sum of the tabernacle, even of the tabernacle of testimony, as it was counted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar,	21. Ista sunt numerata tabernaculi, tabernaculi, inquam, testimonii, quae numerata sunt ad jussum Mosis, per manum Ithamar filii Aharon sacerdotis, in

son to Aaron the priest. ministerium Levitarum. 22. And Bezaleel the son of Uri, the son of Hur, of the tribe of Judah, made all that the Lord commanded Moses.

22. Besaleel autem filius Uri filii Hur, de tribu Jehudah, fecit omnia illa quae praeceperat Jehova Mosi.

23. And with him was Aholiab, son of Ahisamach, of the tribe of Dan, an engraver, and a cunning workman, and an embroiderer in blue, and in purple, and in scarlet, and fine linen.	23. Et cum eo Aholiab filius Ahisamach, de tribu Dan, artifex, et acupictor et phrygio, in hyacintho, et purpura, et vermiculo cocci, et bysso.
24. All the gold that was occupied for the work, in all the work of the holy place, even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the sanctuary.	24. Universum aurum insumptum in ipso opere, id est in toto opere sanctuarii (fuit autem aurum oblationis) fuit novem et viginti talentorum, et septingentorum triginta siclorum, secundum siclum sanctuarii.
25. And the silver of them that were numbered of the congregation was an hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary:	25. Et argentum numeratorum in coetu erat centum talenta et mille septingenti septuaginta quinque sicli, secundum siclum sanctuarii.
26. A bekah for every man, that is, half a shekel, after the shekel of the sanctuary, for every one that went to be numbered, from twenty years old and upward, for six hundred thousand, and three thousand, and five hundred and fifty men.	26. Semissis in singula capita, id est dimidium sicli, secundum siclum sanctuarii omnibus transeuntibus ad numeratos, ab eo qui natus erat viginti annos et supra, in sexcentis tribus millibus quingentis et quinquaginta.
27. And of the hundred talents of silver were cast the sockets of the	27. Fueruntque centum talenta argenti ad fundandas bases

sanctuary, and the sockets of the vail; an hundred sockets of the hundred talents, a talent for a socket.

sanctuarii, et bases veli: centum bases ex centum talentis, talentum pro basi.

28. And of the thousand seven hundred seventy and five shekels he made hooks for the pillars, and overlaid their chapiters, and filleted them.	28. Et ex mille septingentis septuaginta quinque siclis fecit epistylia columnis, et texit capita ipsarum, et texit eas.
29. And the brass of the offering was seventy talents, and two thousand and four hundred shekels.	29. Aes autem oblationis fuit septuaginta talentorum, et duorum millium, et quadringentorum siclorum,
30. And therewith he made the sockets to the door of the tabernacle of the congregation, and the brasen altar, and the brasen grate for it, and all the vessels of the altar,	30. Et fecit ex eo bases ostii tabernaculi conventionis, et altare aereum, et cribrum ejus aereum, omniaque vasa altaris.
31. And the sockets of the court round about, and the sockets of the court-gate, and all the pins of the tabernacle, and all the pins of the court round about.	31. Et bases atrii per circuitum, et bases portae atrii, praeterea omnes palos tabernaculi, omnesque palos atrii per circuitum.

EXODUS 37:1-29

1. And Bezaleel made the ark of shittim-wood: two cubits and a half was the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it. 2. And he overlaid it with pure gold within and without, and made a crown of gold to it round about. 3. And he cast for it four rings of gold, to be set by the four corners of it; even two rings upon the one side of it, and two rings upon the other side of it. 4. And he made staves of shittimwood, and overlaid them with gold. 5. And he put the staves into the rings by the sides of the ark, to bear the ark. 6. And he made the mercy-seat of pure gold: two cubits and a half was the length thereof, and one cubit and a half the breadth thereof. 7. And he made two cherubims of gold, beaten out of one piece made he them, on the two ends of the mercy-seat;

8. One cherub on the end on this side, and another cherub on the other end on that side: out of the mercy-seat made he the cherubims on the two ends thereof.	8. Cherub unum ab extremo hinc, et cherub alterum ab extremo inde: ex propitiatorio fecit cherubim in duabus extremitatibus ejus.
9. And the cherubims spread out their wings on high, and covered with their wings over the mercyseat, with their faces one to another; even to the mercy-seatward were the faces of the cherubims.	9. Cherubim autem extendebant alas sursum versus, tegentes alis suis propitiatorium et facies eorum altera ad alteram: ad propitiatorium facies Cherubim.
10. And he made the table of shittim-wood: two cubits was the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof.	10. Fecit et mensam e liguis sittim: duorum cubitorum longitudo ejus, et cubiti latitudo ejus, cubiti autem et dimidii altitudo ejus.
11. And he overlaid it with pure gold, and made thereunto a crown of gold round about.	11. Et texit eam auro puro, fecitque ei coronam auream in circuitu.
12. Also he made thereunto a border of an handbreadth round about; and made a crown of gold for the border thereof round about.	12. Fecit quoque ei clausuram palmi per circuitum: et fecit coronam auream clausurae illi per circuitum.
13. And he cast for it four rings of gold, and put the rings upon the four corners that were in the four feet thereof.	13. Fudit ei etiam quatuor annulos aureos, quos posuit in quatuor angulis qui erant in quatuor pedibus ejus.
14. Over against the border were the rings, the places for the staves, to bear the table.	14. Contra clausuram illam erant annuli per quos traducerentur vectes ad portandam mensam.
15. And he made the staves of shittim-wood, and overlaid them	15. Fecit etiam vectes e lignis sittim, quos texit auro ad

with gold, to bear the table. portandam mensam. 16. And he made the vessels which were upon the table, his dishes, and his spoons, and his bowls, and his covers to cover withal, of pure gold.

16. Et fecit vasa quae erant super mensam, scutellas ejus, et cochlearia ejus, et crateras ejus, et opercula quibus libabatur, ex auro mundo.

17. And he made the candlestick of pure gold: of beaten work made he the candlestick; his shaft, and his branch, his bowls, his knops, and his flowers, were of the same:	17. Fecit et candelabrum ex auro puro, ductile fecit candelabrum, hastile ejus, et calamus ejus, scyphi ejus, sphaerulae ejus, et flores ejus ex ipso erant.
18. And six branches going out of the sides thereof; three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof:	18. Porro sex calami egrediebantur e lateribus ejus, tres calami candelabri ex latere ipsius uno, et tres calami candelabri ex latere ejus altero.
19. Three bowls made after the fashion of almonds in one branch, a knop and a flower; and three bowls made like almonds in another branch, a knop and a flower: so throughout the six branches going out of the candlestick.	19. Tres calices in speciem nucis amygdalinae deformati erant in calamo uno, sphaerula et flos: et tres calices in speciem nucis amygdalinae deformati in calamo altero, sphaerula et flos: sic sex calamis egredientibus e candelabro.
20. And in the candlestick were four bowls made like almonds, his knops and his flowers:	20. Et in candelabro erant quatuor calices in speciem nucis deformati, sphaerulae ejus, et flores ejus.
21. And a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six	21. Et erat sphaerula sub duobus calamis ex ipso, et sphaerula altera sub duobus calamis ex ipso, et sphaerula tertia sub duobus calamis ex

branches growing out of it. ipso: sic sex calamis egredientibus ex ipso. 22. Their knops and their branches were of the same: all of it was one beaten work of pure gold.

22. Sphaerulae eorum et calami eorum ex ipso fuerunt: totum erat ductile unum ex auro puro.

23. And he made his seven lamps, and his snuffers, and his snuffdishes, of pure gold.

23. Fecit et lucernas ejus septem, et forcipes ejus, et receptacula ipsius, ex auro puro. 24. Of a talent of pure gold made he it, and all the vessels thereof.	24. Et talento puri auri fecit ipsum, et omnia vasa ejus.
25. And he made the incense-altar of shittim-wood: the length of it was a cubit, and the breadth of it a cubit, (it was four-square,) and two cubits was the height of it; the horns thereof were of the same.	25. Fecit etiam altare incensi e lignis sittim: cubitus longitudo ejus: et cubitus latitudo ejus, quadratum: duo autem cubiti altitudo ejus: ex ipso erant cornua ejus.
26. And he overlaid it with pure gold, both the top of it, and the sides thereof round about, and the horns of it: also he made unto it a crown of gold round about.	26. Et texit illud auro puro, tectum ejus scilicet et parietes ejus in circuitu, et cornua ejus, fecitque ei coronam auream per circuitum.
27. And he made two rings of gold for it under the crown thereof, by the two corners of it, upon the two sides thereof, to be places for the staves to bear it withal.	27. Duos similiter annulos aureos fecit ei sub corona ejus in duobus angulis ejus, in duobus lateribus ejus, per quos trajicerentur vestes ad portandum illud ipsis.
28. And he made the staves of shittim-wood, and overlaid them with gold.	28. Et fecit vectes ipsos e lignis sittim, et texit eos auro.
29. And he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary.	29. Fecit et oleum unctionis, sanctitatem, et suffimentum aromaticum purum, opere unguentarii.

If the repetition, which might appear to be superfluous in these chapters, should be wearisome to us, let us reflect on the intention of the Holy Spirit, who, in narrating the execution of the work, uses almost the identical words wherein He had previously set forth the commands of God, viz., that we may understand that Moses, and the artificers themselves, did not vary in the smallest point from the rule prescribed to them. God had commanded the Ark of the Covenant to be made, together with its cover; and Moses relates how it was completed, so that the artificers did not omit even its very minutest detail. He ordered a table to be made for the offering of bread, and not a single syllable is neglected. As to the candlestick there was the same scrupulous obedience, so that they did not alter it in any part. In the altar of incense there was no kind of dissimilarity between the command and the work; and, finally, the composition of the oil exactly corresponds with the command. There is no question, then, but that Moses commends obedience, as it is the foundation of true piety, and at the same time reminds us that there was no exercise of the imagination in the whole service of the tabernacle, because there is nothing more opposite to the purity of religion than to do anything which is not enjoined.

EXODUS 38

1. And he made the altar of burnt-offering. The purport of this chapter is the same as that of the last, except that the order of some parts of it is transposed, though not a word is changed. He begins with the altar of burnt-offering, which he states to have been made of the materials and the form prescribed by God, in order that the people might there offer with surer confidence their sacrifices for the expiation of sin, and for thanksgiving. One thing which had not been mentioned before, is here added respecting the laver of brass, or cauldron (concha,) from whence they took the water of sprinkling for expiation, viz., that this laver was ornamented with the mirrors of the women. Some explain this, ⁹ that the vessel was so bright that it might be easily discovered on every side whether there was any scandalous, or wanton, or indelicate act committed; for we know that impure and ungodly men sometimes conceal their iniquities under the cover of religion, even as it; is written that the women who frequented the tabernacle for religious exercises were defiled by the sons of Eli, the priests. (1 Samuel 2:22.) But there is another conjecture equally probable, that these mirrors were dedicated by holy women for the ornament of the Temple, and for sacred purposes; for, whereas women are only too much given to outward adornment and finery, they have been always very fond of mirrors, both for the purpose of painting their cheeks and arranging their hair, so that not a single hair should be out of place. Isaiah, therefore, (3:23,) enumerates mirrors amongst the luxuries ¹⁰ of the female world. Some, then, think that women, being devoted to God’s service, laid aside this vanity, and consecrated their mirrors in testimony of their repentance. It might, however, have been that, amongst the other gifts before spoken of, they offered mirrors also, which were mounted as embossments in this brasen laver. Others suppose that they were carvings, by which the portraits of females were depicted, as if seen in mirrors. The simple notion is most approved by me, that they were votive offerings, wherewith pious women had desired to decorate the sanctuary, and that they had been applied to this use by the advice of the artificers; for he does not speak generally of all the women, but of those who warred or assembled by troops at the door of the tabernacle; for translators ¹¹ variously explain this word abx, tzaba, both in this passage and that from Samuel which I have just quoted. It is also applied to the Levites, who are said ¹² “to war the warfare” of the sanctuary, whilst performing their appointed work. (Numbers 4:3; 8:24.) Indeed this metaphor is by no means unsuitable to watchings and long-continued prayers. The sum is, that the laver was cast of their materials, or, as I rather suppose, embossed with these mirrors, in order that it might be more splendid.

21. This is the sum of the tabernacle. ¹³ As much as to say that this was the computation, or these the numbers; for he gives us to understand that not only was the tabernacle thus at once completed, but that its several parts were numerically distinguished, and consigned as it were to registers,

¹⁴ so as to be given in charge to the Levites, lest any part of it should be lost. For the reference here is not so much to the fabric, or the architecture of the tabernacle, as to its perpetual conservation, viz., that Ithamar the priest deposited its several parts with the Levites, and this in accordance with the command of Moses.

22. And Bezaleel, the son of Uri. He again impresses upon us that the whole work was divine, both because Moses faithfully delivered the commands of God, and the artificers followed them with precise accuracy. At the same time, he counts up the whole sum of gold and silver, and shews us on what it was consumed. Hence we gather that every one honestly discharged his duty, and that no one was corrupted or drawn aside by covetousness so as to fall from his integrity. We are also informed from whence the amount of silver was obtained, viz., from the census of the people; for a tax of a common shekel, which was half a shekel of the sanctuary, was imposed on every head, as we ¹⁵ have already seen. Moses now shews that this entire sum was collected and paid without fraud, and so applied as that none should be lost.

EXODUS 39

EXODUS 39:1-43

commanded Moses. Aharonis, quemadmodum praeceperat Jehova ipsi Mosi. 2. And he made the ephod of gold, blue, and purple, and scarlet, and fine twined linen.

2. Fecit et ephod ex auro, hyacintho, et purpura, et vermiculo cocci, et bysso retorta.

3. And they did beat the gold into thin plates, and cut it into wires, to work it in the blue, and in the purple, and in the scarlet, and in the fine linen, with cunning work.	3. Extenderuntque bracteas aureas, et inciderunt fila, ut texerent in medio hyacinthi, et in medio purpurae, et in medio vermiculi cocci, et in medio byssi, opere phrygionico.
4. They made shoulder-pieces for it, to couple it together: by the two edges was it coupled together.	4. Oras fecerunt ei copulantes sese, et in duabus extremitatibus ejus conjungebantur.
5. And the curious girdle of his ephod, that was upon it, was of the same, according to the work thereof, of gold, blue, and purple, and scarlet, and fine twined linen; as the Lord commanded Moses.	5. Et cingulum ephod quod erat super illud, ex ipso erat juxta opus suum, ex auro, hyacintho, et purpura, et vermiculo cocci, et bysso retorta, quemadmodum praeceperat Jehova Mosi.
6. And they wrought onyx-stones inclosed in ouches of gold, graven, as signets are graven, with the names of the children of Israel.	6. Et aptaverunt lapides onychinos circundatos palis aureis, sculptos sculpturis annuli cum nominibus filiorum Israel.
7. And he put them on the shoulders of the ephod, that they should be stones for a memorial to the children of Israel; as the Lord commanded Moses.	7. Posuitque illos in lateribus ephod, ut essent lapides memoriae filiis Israel, quemadmodum praeceperat Jehova Mosi.
8. And he made the breastplate of cunning work, like the work of the ephod; of gold, blue, and	8. Fecit et pectorale opere phrygionis, sicut opus ephod, ex auro, hyacintho, et

purple, and scarlet, and fine twined linen.

purpura, et vermiculo cocci, et bysso retorta. 9. It was four-square; they made the breastplate double: a span was the length thereof, and a span the breadth thereof, being doubled.

9. Quadratum erat, duplicatum fecerunt pectorale: palmus longitudo ejus, palmusque latitudo ejus: duplicatum.

10. And they set in it four rows of stones; the first row was a sardius, a topaz, and a carbuncle: this was the first row.	10. Impleverunt autem in eo quatuor ordines lapidum, ordo autem talis erat, sardius, topazius, et carbunculus, erat ordo primus.
11. And the second row, an emerald, a sapphire, and a diamond.	11. Ordo vero secundus, smaragdus, sapphirus, et jaspis.
12. And the third row, a ligure, an agate, and an amethyst.	12. Ordo praeterea tertius, lyncurius, achates, et amethystus.
13. And the fourth row, a beryl, an onyx, and a jasper: they were inclosed in ouches of gold in their inclosings.	13. Postremo quartus ordo, chrysolitus, onychinus, et beryllus circundati palis aureis in plenitudinibus suis.
14. And the stones were according to the names of the children of Israel, twelve, according to their names, like the engravings of a signet, every one with his name, according to the twelve tribes.	14. Porro lapides illi juxta nomina filiorum Israel erant, duodecim, juxta nomina eorum, sculpturae sigilli, quilibet juxta nomen suum, secundum duodecim tribus.
15. And they made upon the breastplate chains at the ends, of wreathen work of pure gold.	15. Fecerunt et super pectorale catenas terminationis opere plectili ex auro puro.
16. And they made two ouches of gold, and two gold rings, and put the two rings in the two ends of	16. Fecerunt etiam duas palas aureas, et duos annulos aureos: posueruntque duos

the breastplate. illos annulos in duabus extremitatibus pectoralis. 17. And they put the two wreathen chains of gold in the two rings on the ends of the breastplate.

17. Et inseruerunt duas catenas aureas duobus illis annulis qui erant in extremitatibus pectoralis.

18. And the two ends of the two wreathen chains they fastened in the two ouches, and put them on the shoulder-pieces of the ephod, before it.	18. Duas autem extremitates duarum catenarum inseruerunt duabus illis palis, posueruntque eas in oris ephod a fronte ipsius.
19. And they made two rings of gold, and put them on the two ends of the breastplate, upon the border of it, which was on the side of the ephod inward.	19. Fecerunt item duos annulos aureos, quos posuerunt in duabus extremitatibus pectoralis, in ora ejus quae erat in latere ephod intrinsecus.
20. And they made two other golden rings, and put them on the two sides of the ephod underneath, toward the fore-part of it, over against the other coupling thereof, above the curious girdle of the ephod.	20. Fecerunt praeterea duos alios annulos aureos, quos posuerunt in duabus oris ephod inferne,a fronte ipsius, e regione conjunctionis ejus, supra balteum ephod.
21. And they did bind the breastplate by his rings unto the rings of the ephod with a lace of blue, that it might be above the curious girdle of the ephod, and that the breastplate might not be loosed from the ephod; as the Lord commanded Moses.	21. Et ligaverunt pectorale ab annulis suis ad annulos ipsius ephod, filo hyacinthino, ut esset supra balteum ipsius ephod, neque separaretur pectorale ab ephod: quemadmodum praeceperat Jehova ipsi Mosi.
22. And he made the robe of the ephod of woven work, all of blue.	22. Fecit insuper pallium ipsi ephod opere textoris, totum hyacinthinum.

23. And there was an hole in the 23. Et foramen pallii in medio

midst of the robe, as the hole of habergeon, with a band round about the hole, that it should not rend.

ejus, sicut foramen loricae labrum erat in orificio ipsius per circuitum, ne frangeretur.

24. And they made upon the hems of the robe pomegranates of blue, and purple, and scarlet, and twined linen.	24. Feceruntque in fimbriis pallii malogranata ex hyacintho, et purpura, et vermiculo cocci, et bysso retorta.
25. And they made bells of pure gold, and put the bells between the pomegranates, upon the hem of the robe, round about between the pomegranates:	25. Fecerunt et tintinnabula exauro puro, posueruntque tintinnabula illa in medio malogranatorum, in fimbriis pallii per circuitum, in medio, inquam, malogranatorum.
26. A bell and a pomegranate, a bell and a pomegranate, round about the hem of the robe to minister in; as the Lord commanded Moses.	26. Tintinnabulum et malogranatum, tintinnabulum et malogranatum in fimbriis pallii in circuitu, ad ministrandum, quemadmodum praeceperat et Jehova ipsi Mosi.
27. And they made coats of fine linen, of woven work, for Aaron, and for his sons;	27. Post haec fecerunt tunicas ex bysso opere textorio ipsi Aharon et filiis ejus:
28. And a mitre of fine linen, and goodly bonnets of fine linen, and linen breeches of fine twined linen;	28. Mitram quoque ex bysso, et decora galerorum ex bysso, et foeminalia linee ex bysso retorta:
29. And a girdle of fine twined linen, and blue, and purple, and scarlet, of needle-work; as the Lord commanded Moses.	29. Balteum praeterea ex bysso retorta, et hyacintho, ex purpura, et vermiculo cocci, opere phrygionis, quemadmodum praeceperat Jehova ipsi Mosi.

30. And they made the plate of 30. Fecerunt postremo

the holy crown of pure gold, and wrote upon it a writing, like to the engravings of a signet, HOLINESS

laminam coronae sanctificationis ex auro, scripseruntque in ea scriptura caelaturarum annuli, Sanctitas ipsi Jehovae. 31. And they tied unto it a lace of blue, to fasten it on high upon the mitre; as the Lord commanded Moses.

TO THE LORD.

31. Et inseruerunt in eam filum hyacinthinum, ut poneretur super tiaram superne, quemadmodum praeceperat Jehova Mosi.

32. Thus was all the work of the tabernacle of the tent of the congregation finished: and the children of Israel did according to all that the Lord commanded Moses, so did they.	32. Perfectum est igitur totum opus tabernaculi conventionis: et fecerunt filii Israel juxta omnia quae praeceperat Jehova ipsi Mosi, sic fecerunt.
33. And they brought the tabernacle unto Moses, the tent, and all his furniture, his taches, his boards, his bars, and his pillars, and his sockets;	33. Attuleruntque tabernaculum illud ad Mosen, tabernaculum et omnia vasa ejus, circulos ejus, tabulas ejus, vectes ejus, et columnas ejus, et bases ejus.
34. And the covering of rams’ skins dyed red, and the covering of badgers’ skins, and the vail of the covering;	34. Opertorium quoque ex pellibus arietum rubricatis, et opertorium ex pellibus taxorum, et velum operimenti.
35. The ark of the testimony, and the staves thereof, and the mercyseat;	35. Arcam testimonii, et vectes ejus, et propitiatorium,
36. The table, and all the vessels thereof, and the shew-bread;	36. Mensam, omnia vasa ejus, et panem facierum,
37. The pure candlestick, with the lamps thereof, even with the lamps to be set in order, and all the vessels thereof, and the oil for light;	37. Candelabrum purum, lucernas inquam ordinationis, et omnia vasa ejus, et oleum luminaris,

38. And the golden altar, and the anointing oil, and the sweet incense, and the hanging for the tabernacle-door;	38. Et altare aureum, et oleum unctionis, et suffimentum aromaticum, et aulaeum pro ostio tabernaculi.
39. The brasen altar, and his grate of brass, his staves, and all his vessels; the laver and his foot;	39. Altare aereum, et cribrum ejus aereum, vectes ejus, et omnia vasa ejus, et concham, et basim ejus.
40. The hangings of the court, his pillars, and his sockets, and the hanging for the court-gate, his cords, and his pins, and all the vessels of the service of the tabernacle, for the tent of the congregation;	40. Cortinas atrii, et columnas ejus, et aulaeum pro porta atrii, et funes ejus, et palos ejus, et omnia vasa ministerii tabernaculi, tabernaculi conventionis.
41. The clothes of service to do service in the holy place; and the holy garments for Aaron the priest, and his sons’ garments, to minister in the priest’s office.	41. Vestes ministerii ad ministrandum in sanctuario, vestes sanctas ipsi Aharon sacerdoti, et vestes filiorum ejus, ad fungendum sacerdotio.
42. According to all that the Lord commanded Moses, so the children of Israel made all the work.	42. Juxta omnia quae praeceperat Jehova Mosi, sic fecerunt filii Israel universum opus.
43. And Moses did look upon all the work, and, behold, they had done it as the Lord had commanded, even so had they done it: and Moses blessed them.	43. Videns vero Moses universum opus, quod prorsus fecissent illud quemadmodum praeceperat Jehova, benedixit illis.

1. And of the blue, and purple, and scarlet. The description of the sacerdotal garments, which is repeated in this chapter, is more accurate than it would have been had he been speaking of some unimportant matter. And assuredly, since Christ was vividly represented in the person of the high priest, this was a most important part of the legal service. We have elsewhere set forth how far it was from being an empty pomp, as when the Popish sacrificers now-a-days, in order to acquire dignity, dazzle the eyes of the simple by the splendor of their vestments, and their magnificent paraphernalia; but that rather it was for the purpose of placing before men’s eyes all that faith ought to consider in Jesus Christ. We have especially seen how great mysteries were contained in the mitre, which was HOLINESS TO THE LORD: and in the ephod, in which shone forth the light of truth and integrity of life, and in which were the symbols of the ten tribes, so that the priest bore the people itself upon his shoulders and before his breast, in such a manner that in the person of one all might be presented familiarly before God. For this reason he repeats seven times the clause, “as the Lord commanded Moses;” which certainly has the effect of awakening attention.

32. Thus was all the work of the tabernacle. A brief summary is now subjoined, whereby he indicates that in no part was there the least defect, and also declares that the children of Israel had so obeyed God’s commands, that the work itself varied in no respect from its pattern. “The children of Israel,” he says, “did according to all that the Lord commanded Moses, so did they;” whence we gather that no part of the building was impaired by any admixture. Afterwards it is added, that the tabernacle with its utensils and furniture was brought before Moses, and that all things were approved of by his judgment; for he is said to have “blessed them,” because they had duly and faithfully obeyed God’s command. This, however, was not a simple prayer, as of a private individual; but it was a promise of reward, such as might awaken confidence in the minds of the people, when they heard from the mouth (“D’un tel Prophete;” of such a Prophet. — Fr.) of this excellent and unimpeachable witness that their labor was pleasing to God.

EXODUS 24

EXODUS 24:1-18

7. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient.	7. Sumpsit deinde librum foederis, et legit in auribus populi: qui dixerunt, Quaecunque dixit Jehova, faciemus, et obediemus.
8. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.	8. Tulit quoque Moses sanguinem, et sparsit super populum, ac dixit, Ecce, sanguis foederis quod pepigit Jehova vobiscum super cunctis his sermonibus.
9. Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel;	9. Ascendit autem Moses, et Aharon, Nadab et Abihu, et septuaginta e senioribus Israel.
10. And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire-stone, and as it were the body of heaven in his clearness.	10. Et viderunt Deum Israel: et sub pedibus ejus erat tanquam opus tabulae sapphiri, et sicut species coeli serenitate.
11. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.	11. Et in principes filiorum Israel non extendit manum suam: et viderunt Deum, et comederunt, et biberunt.
12. And the Lord said unto Moses, Come up to me into the mount, and be there; and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.	12. Dixitque Jehova ad Mosen, Ascende ad me in montem, et esto ibi; daboque tibi duas tabulas lapideas, et Legem atque praeceptum, quae scripsi ad docendum eos.
13. And Moses rose up, and his minister Joshua; and Moses went up into the mount of God.	13. Surrexit itaque Moses et Jehosua minister ejus; et ascendit Moses in montem Dei.
14. And he said unto the elders, Tarry ye here for us, until we	14. Senioribusque dixit, Manete hic donec revertamur

come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.

ad vos: et ecce, Aharon et Hur sunt vobiscum: quisquis habuerit causas, accedet ad eos. 15. And Moses went up into the mount, and a cloud covered the mount.

15. Tunc ascendit Moses in montem, et operuit nubes montem.

16. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.	16. Habitavitque gloria Jehovae; super montem Sinai, et operuit eum nubes sex diebus: vocavitque ipsum Mosen die septimo e medio nubis.
17. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel.	17. Et aspectus gloriae Jehovae erat tanquam ignis comburens in vertice montis, in oculis filiorum Israel.
18. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.	18. Et ingressus est Moses in medium nubis, ascenditque in montem: et fuit Moses in monte quadraginta diebus, et quadraginta noctibus.

1. Come up unto the Lord, thou, and Aaron, Nadab and Abihu. Before Moses erected the tabernacle and consecrated it by a solemn ceremony, it was necessary for him to fetch the Tables of the Covenant, which were a pledge of God’s favor; otherwise, if the ark had nothing in it, the sanctuary would have been in a manner empty. For this reason, he is commanded to go up into the mount, but not without a splendid train of companions, in order that an appropriate preparation might arouse their minds for a fit reception of this especial blessing. He is, therefore, commanded to take with him Aaron his brother, and Nadab and Abihu, together with seventy of the elders of the people. This was the number of witnesses selected to behold the glory of God. Before, however, they ascended the mount, a sacrifice was offered by the whole people, and the Book of the Law was read. Finally, Moses alone was received into the top of the mount, to bring from thence the Tables written by the hand of God.

Here, however, (See this subject further discussed on Numbers 11:16, infra.) arises a question respecting the seventy elders; for we shall see elsewhere that the seventy were not chosen till the people had departed from Mount Sinai; whereas mention is made of them here, before the promulgation of the Law, which seems to be by no means consistent. But this difficulty is removed, if we allow, what we gather from this passage, that, even before they came to Mount Sinai, each tribe had appointed its governors (praefectos), who would make up this number, since there were six of every tribe; but that when Moses afterwards desired to be relieved of his burdens, part of the government was transferred ¹⁶ to these seventy persons, since this number was already sanctioned by custom and use. Certainly, since it is plainly stated that there were ¹⁷ seventy from the very first, it is probable that this number of coadjutors was given to Moses in order to make as little change as possible. For we know that, when a custom has obtained, men are very unwilling to depart from it. But it might have also been that the desire and intention of the Israelites was thus to celebrate the memory of their origin; for seventy persons had gone down into Egypt with Jacob, and, in less than two hundred and twenty years after they went there, their race had increased to six hundred thousand, besides women and children. It is not, therefore, contrary to probability that seventy persons were appointed to preside over the whole people, in order that so marvelous a blessing of God might continue to be testified in all ages, as if to trace the commencement of their race up to its very source.

2. And Moses alone shall come near the Lord. Three gradations are here marked. A station is prescribed for the people, from whence they may “worship afar off;” the elders and the priests are appointed to be the companions of Moses, to come closer, and thus to be witnesses to the people of all the things which we shall afterwards see to be shewn them; whilst, as they were separated from the multitude, so finally Moses alone was received up into the higher glory; for he was caught up on high in the covering of the cloud. This ¹⁸ distinction is marked in the words, “Moses alone shall come near…; but they shall not come nigh; neither shall the people go up.” Some translators render the verbs in the past tense; but improperly, in my opinion; for Moses is not yet relating what was done, but only what God had commanded, as is plain from the next verse, wherein also the modesty and humility of the people is commended, because they received with reverence a command which was not in itself very agreeable or likely to be approved. For, such is the ambition of men, that it might have appeared insulting that they should be set afar off and prohibited from approaching the mountain, like strangers and heathens. It is, therefore, an evidence of their pious reverence, that they should submit to be placed at a distance, and should be contented with a position apparently less honorable. And Moses more clearly expresses their promptitude to obey, when he reports their words, that they would do all that he had declared to them from the mouth of God.

4. And Moses ¹⁹ wrote all the words of the Lord. This parenthesis is opportunely inserted; for we shall see a little further on that the book was read before the people; but, in order to awaken greater attention, before the reading he built an altar and offered victims in the sight of all the people. Moreover, it must be observed that statues ²⁰ were erected near the altar according to the number of the tribes, that they might know that they were not kept afar off in token of rejection, but only that, conscious of their own unworthiness, they might humble themselves before God in fear and trembling; for, though they were removed to a considerable distance, still they were remembered before God, and thus He embraced them all, as it were, by means of these statues. What Moses, however, calls by this name, were not images bearing the shape of a man, but heaps of stones, which might be as monuments representing the twelve tribes; that they might know that they were by no means excluded from the sanctity of the altar.

5. And he sent young men of the children of Israel. He either means that they were the sacrificial attendants (victimarios,) by whose hands the victims were killed, or that some were chosen who might be active and strong to drag the oxen to the altar. The tribe of Levi was not yet consecrated; whereas the word used for “offering,” ²¹ is only applied to the priests, where a distinction is marked between the Levites and the rest of the people. The first meaning is, therefore, the most suitable.

We have stated elsewhere that the ²² sacrifices of prosperities were designed as acts of thanksgiving; and yet that they were not only expressions of gratitude, but also that prayers were mixed with them in supplication of good success. This offering, however, comprised in it a ratification of the Covenant, as appears immediately afterwards; for, in order to increase the sanctity and security of covenants, they have in all ages, and even ²³ amongst heathen nations, been accompanied with sacrifices. To this end Moses, the victims being slain, pours half the blood upon the altar, and keeps half in basins to sprinkle the people, that by this ²⁴ symbol the Covenant might be ratified, whereof he was the mediator and surety. Paul, in allusion to this custom, says, that he should rejoice, if he were “offered upon the sacrifice and service of their faith” whom he had gained for Christ, (Philippians 2:17;) and he uses the word σπένδεσθαι, which ²⁵ is primarily applied to covenants. But the case of this sacrifice was peculiar; for God desired the Jews to be reminded of the one solid confirmation of the Covenant, which He made with them; as if He had openly shown that it would then only be ratified and effectual, when it should be sealed with blood. And this the Apostle (Hebrews 9:19) carefully takes into consideration, when he says, that after the Law had been declared, Moses “sprinkled both the book and all the people” with blood; for, although there is no express mention here made of the book, the Apostle does not unreasonably comprise it under the word “altar.” He also alludes to another kind of sacrifice, treated of in Numbers 19:5, and therefore mentions “the scarlet-wool and hyssop.” The sum is, that the blood was, as it were, the medium whereby the covenant was confirmed and established, since the altar, as the sacred seat of God, was bathed with half of it, and then the residue was sprinkled over the people. Hence we gather that the covenant of gratuitous adoption was made with the ancient people unto eternal salvation, since it was sealed with the blood of Christ in type and shadow. Now, if this doctrine hold good under the Law, much more must it occupy a place with us now; and hence, in order that God’s promises may always maintain their power and certainty, let this sealing be constantly kept before us; and let us remember that the blood of Christ has therefore once been shed, that it might engrave upon our hearts the covenant whereby we are called to the hope of the kingdom of heaven. For this reason Christ in the Holy Supper commends His blood as the seal of the New Covenant; nay, whenever we take the sacred books into our hands, the blood of Christ, ought to occur to our minds, as if the whole ²⁶ of its sacred instruction were written therewith; for it is obvious that Christ compares with the figure the truth which was manifested in Himself; to which also the admonition of the Apostle, which I have just quoted, refers.

We must now carefully observe the course of the proceeding. First, Moses states that he read the book before the people; and then adds that the people themselves embraced the covenant proposed to them. Finally, he relates that when the people had professed their obedience, he sprinkled the blood, not without adding his testimony, and that in a loud voice. The context here shews us the true and genuine nature of the Sacraments, together with their correct and proper use; for unless doctrine precede them to be a connecting link between God and man, they will be empty and delusive signs, however honorable may be the encomiums passed on them. But inasmuch as mutual consent is required in all compacts, so, when God invites His people to receive grace, He stipulates that they should give Him the obedience of faith, so as to answer, Amen. Thus nothing can be more preposterous than the invention of dumb sacraments: such as those childish charms which the Papists hawk about as sacraments, without the word of God; whilst, at the same time, it must be added that the word, which gives life to the Sacraments, is not an obscure whisper, like that magical incantation of the Papists, when they blow on the bread and the cup, and which they call the consecration; but it is a clear and distinct voice which is addressed to men, and avails to beget faith in them. Thus Moses here speaks aloud to the people, and reminds them that God enters into covenant with him.

Now, although the profession here recorded might seem to be derived from too great confidence, when the people declare that they will do whatsoever God commands, still it contains nothing amiss or reprehensible; inasmuch as the faithful among them promised nothing, except in reliance on the help of God: and gratuitous reconciliation, if they should sin, was included in it. This was not indeed the proper office of the Law, to incline men’s hearts to the obedience of righteousness; as also under the Law there was no true and real expiation to wash away the guilt of sins; but the office of the Law was to lead men step by step to Christ, that they might seek of Him pardon and the Spirit of regeneration. It is, therefore, unquestionable that the elect of God embraced by faith the substance and truth of the shadows when they voluntarily offered themselves to keep the covenant of God.

9. Then went up Moses and Aaron, Nadab and Abihu. Thus it is that I connect the history: Moses, having finished reading the Law, and having sprinkled the blood, took with him the companions pointed out to him by God, and having left the people, went with these some way up the mountain. I have thought it well slightly to touch upon this, because some translators render the verb improperly in the pluperfect tense, as if he and the elders had already before ²⁷ been separated from the people; but this is very absurd, for it was necessary for him to remain in the plain, in order to address the people.

There the glory of God was beheld more closely by the elders, that they might afterwards relate to the people what they had seen, and that thus the thing, being proved by competent witnesses, might obtain undoubted credit. For this reason he says, that “they saw the God of Israel,” not in all His reality and greatness, but in accordance with the dispensation which He thought best, and which he accommodated to the capacity of man. The form of God is indeed nowhere described, but the pediment (basis) on which He stood was like a work of sapphire. ²⁸ The word tnbl, libnath, some translate stone, others whiteness, others brick. Whichever sense it is preferred to take it in, but little affects the main point in the matter; for the color of a sapphire was presented to them, to elevate their minds by its brightness above the world; and therefore it is immediately added, that its appearance was as of the clear and serene sky. By this symbol they were reminded that the glory of God is above all heavens; and since in His very footstool there is such exquisite and surpassing beauty, something still more sublime must be thought of Himself, and such as would ravish all our senses with admiration. Thus the throne of God was shewn to Ezekiel “as the appearance of a sapphire-stone.” (Ezekiel 1:26; 10:1.)

Finally, on the footstool Infinite Majesty appeared, such as to strike the elders with astonishment, so that they might humble themselves with greater reverence before the incomprehensible glory of God.

11. And upon the nobles of the children of Israel. These words, as it seems to me, are violently distorted by those ²⁹ who expound them, that the elders were not made participators of the prophetic gift, or that the virtue of God did not extend to them; for these clauses are to be taken connectedly thus: although they saw God, His hand was not laid upon them but they ate and drank. Hence we may gather that God’s paternal favor towards them is pointed out in that He spared them; for we must bear in mind what is said elsewhere, “There shall no man see my face and live.” (Exodus 33:20.) Thus, amongst the ancients, this was a kind of proverbial expression: We shall die, because we have seen God. So Jacob, in commendation of God’s grace, says, “I have seen God face to face, and my life is preserved.” (Genesis 32:30.) For if the mountains melt at the sight of Him, what must needs happen to a mortal man, than whom there is nothing more frail or feeble? Herein, then, does God’s incomparable lenity betray itself, when, in manifesting Himself to His elect, He does not altogether absorb and reduce them to nothing; especially when some special vision is presented to them. In sum, therefore, Moses shews us that it was a miracle that the rulers of Israel remained safe and sound, although the terrible majesty of God had appeared to them. Now, this was the case, because they had not rashly thrust themselves forward, but had come near at the call of God. Hence we learn that our boldness never exceeds its due bounds, nor can be condemned as presumption, when it is founded on the command of God; whilst worse than any pride or self-confidence is timidity, which, under pretense of modesty, leads us to distrust the word of God. If any one of the people had attempted to do the same as the rulers, he would have experienced in his destruction what it is to advance beyond bounds. But the reason why their free and bold access turned out successfully to the elders, was because they obeyed the command of God.

What follows, as to their eating, I interpret to mean a solemn banquet, which was a part or appendage of a sacrifice, as we have seen on Exodus 18 ³⁰ and in many other places.

12. And the Lord said unto Moses, Come up to me. Moses himself is now taken up higher; because it was sufficient that the elders should be admitted to that intermediate vision, from whence they might certainly know that he would not proceed further, except by God’s command, in order that he might be received to familiar colloquy. Although, however, Joshua began to go on with him, it is plain that he was only his companion for six days, until Moses left him behind, and was gathered into the cloud.

When God declares that He will give him “a law and commandment,” this must not be understood of any new instruction, but of the authentic writing (consignatione) of the Law: for, after having spoken of the two tables, He immediately mentions, in apposition, the Law and Commandment, by way of explanation; as if He had said that He would give the tables, which were to be a divine monument ³¹ of His covenant; so that a summary of doctrine should exist among the people, not written with ink, and by the hand of man, but by the secret power of the Spirit. I am afraid the speculation of Augustine is more subtle than correct, that the Law was written by the finger of God, ³² because only the Spirit of God engraves it on our hearts; for, to pass over the fact that the hardness of the stones was not changed, what will their breaking mean, which will be spoken of hereafter? Surely it does not accord that, whereas the grace of regeneration endures unto the end, the Law should be only engraven efficaciously by the Spirit upon men’s hearts for a moment. What I have advanced, however, is beyond controversy, that the Law was inscribed upon these polished stones, that the perpetuity of the covenant might be testified in all ages.

14. Tarry ye here for us, until we come again. I do not take the words so precisely as to suppose that he commanded them to stand still in the same place; but since he was just about to be separated from intercourse with men, I suppose, that our earthly dwelling-place is indicated by the adverb, ³³ since it immediately follows, that if anything should occur, Aaron and Hur were to be his substitutes for ruling the people and settling quarrels. For, since care and anxiety might beset their minds, as being deprived of their only guide in counsel, and minister of safety, he offers this consolation to relieve their despondency. Hence it follows that they were sent back to occupy their charge, which could not be the case, unless they were in communication with the people. We are not aware whether Moses was pre-informed as to the time (of his absence, ³⁴ ) although it is more probable that he was in doubt and suspense, until he penetrated into the secret counsel of God. From the last verse but one, we learn, that though the majesty of God was more clearly revealed to the elders, still it was conspicuous to all, from the least to the greatest, lest any excuse for ignorance should remain; for when the fire was seen burning for six continuous days, as if it would consume the mountain, how could they afterwards pretend that it was not fully understood from what Author the Law proceeded?

EXODUS 31

EXODUS 31:18

18. And he gave unto Moses. It must be observed, that, after the voice of God had been heard from the midst of the fire, and He had delivered the Ten Commandments, and the form of the tabernacle had been described, and the work had been already finished by the artificers, though its dedication had not yet taken place, Moses was again withdrawn from the sight and intercourse of men, that he might be taught apart by himself to be a faithful interpreter of the Law. For although God had briefly comprised in the Ten Commandments the sum of His doctrine, which might suffice for the rule of a pious and righteous life, still a clearer exposition was needed, such as Moses afterwards added. With this object he was taken up into the sanctuary (adytum) of heaven, as it were, in order that he might familiarly learn all things that concerned the full and complete understanding of the Ten Commandments, since he could never have attained their genuine meaning if God had not been his Master and Teacher. Hence we gather that he wrote his five books not only under the guidance of the Spirit of God, but as God Himself had suggested them, speaking to him out of His own mouth. Wherefore he observed silence for forty days, that he might afterwards freely speak by the authority of God. Thus ought all true pastors of the Church to be disciples, so as to teach nothing but what they have received. But although God might in a moment have fully perfected His servant, yet, in order more surely to evince that he advanced nothing which did not proceed from the school of heaven, he was separated for forty days from the human race, so that the Israelites might henceforth look up to him as to an angel sent from heaven; for there could be no savour of earth about him who had thus lived with God, without meat and drink, or any other means of nourishment, and divested of all infirmity of the flesh.

Finally, the Ten Commandments were written on two tables, so that they might never be lost. I have elsewhere stated why they were divided into two tables, viz., because they consist of two parts, the first of which is the rule of piety, whilst the second prescribes how we must live righteously, innocently, and chastely with men. Thus the worship of God comes first in order, and then the duties of charity follow. The tables were of stone, inasmuch as it is usual for enduring monuments to be engraven on brass, or stones. That they were “written with the finger of God,” we must understand to mean that the characters were formed without the hand or skill of men, by the secret virtue of God; nor is it a matter of wonder that a writing should have suddenly been brought into existence at the same will (nutu) of God, whereby the waste and shapeless materials of the world, which they call chaos, were changed so as to be resplendent with astonishing elegance and beauty. This expression, however, is metaphorical, whereby what is only applicable to men is figuratively spoken of God; for God is not corporeal so as to write with His finger; and for Him to act is only to command; as it is said in the Psalms,

“He spake, and all things were made; he commanded, and they were created.” (Psalm 33:9; 148:5.)

Many approve of the allegory, that the Law was written by the Spirit of God on stones, because the hardness of our heart does not receive it without the grace of regeneration; but we must rather hold to the antithesis of Paul, wherein he shews that the Gospel differs from the Law in this respect, because it is written on fleshy hearts, subdued unto obedience, (2 Corinthians 3:3;) and indeed it is by no means fitting that we should trifle in such conceits as this, when the simple intention of God is abundantly manifest, viz., that the Law was registered upon stones, in order that the perpetuity of its doctrine should be maintained in all ages.

EXODUS 32

EXODUS 32:1-35

Egypt, we wot not what is become of him.

nescimus quid acciderit.

2. And Aaron said unto them, Break off the golden ear-rings which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.	2. Et dixit illis Aharon, Eripite, (vel, detrahite,) inaures aureas, quae sunt in auribus uxorum vestrarum, filiorum vestrorum et filiarum vestrarum, atque afferte.
3. And all the people brake off the golden ear-rings which were in their ears, and brought them unto Aaron.	3. Eripuerunt a se igitur totus populus inaures aureas, quae erant in auribus eorum, et attulerunt ad Aharon:
4. And he received them at their hand; and fashioned it with a graving-tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.	4. Quas accepit de manu eorum, formavitque illud style, et fecit ex illo vitulum fusilem: et dixerunt, Isti sunt dii tui o Israel, qui eduxerunt te e terra Aegypti.
5. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.	5. Quod videns Aharon, tunc aedificavit altare coram eo: et elamavit Aharon, dixitque, Solennitas Jehovae erit cras.
6. And they rose up early on the morrow, and offered burntofferings, and brought peaceofferings: and the people sat down to eat and to drink, and rose up to play.	6. Et summo mane surrexerunt sequenti die, atque obtulerunt holocausta, et adduxerunt hostias prosperitatum: seditque populus ut manducaret et biberet, postea surrexerunt ut luderent.
7. And the Lord said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:	7. Loquutusque est Jehova ad Mosen: Vade, descende, corrupit se populus tuus quem eduxisti e terra Aegypti.

8. They have turned aside quickly 8. Recesserunt cito de via

out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.

quam praecepi eis: fecerunt sibi vitulum fusilem, adoraveruntque illum, et sacrificaverunt ei, dixeruntque, Isti dii tui, Israel, qui eduxerunt te e terra Aegypti.

9. And the Lord said unto Moses, I have seen this people, and, behold, it is a stiff-necked people:	9. Dixit praeterea Jehova ad Mosen, Vidi populum hunc: et ecce populus durae cervicis est.
10. Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.	10. Nunc igitur dimitte me, ut excandescat furor meus in eos, consumamque eos: te autem faciam in gentem magnam.
11. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?	11. Et precatus est Moses faciem Jehovae Dei sui, et dixit, Utquid, O Jehova, exardescet furor tuus in populum tuum quem eduxisti e terra Aegypti in fortitudine magna et manu forti?
12. Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.	12. Utquid dicent Aegyptii dicendo, In malum eduxit eos, ut occideret eos in montibus, utque consumeret eos e superficie terrae? convertere ab ira furoris tui, et poeniteat te super malo populi tui.
13. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will	13. Recordare Abraham, Isaac et Israel servorum tuorum, quibus jurasti per teipsum, et dixisti eis, Multiplicabo semen

multiply your seed as the stars of heaven; and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.

vestrum sicut stellas coeli, et totam terram istam quam dixi dabo semini vestro, et haereditate accipient illam in seculum. 14. And the Lord repented of the evil which he thought to do unto his people.

14. Et poenituit Jehovam super malo quod dixerat se facturum populo suo.

15. And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.	15. Tunc vertit se Moses, et descendit e monte: erantque dutc tabulae testimonii in mann ejus, tabulae scriptae ab utraque super-ficie sua, hinc et inde erant scriptae.
16. And the tables were the work of God, and the writing was the writing of God, graven upon the tables.	16. Et tabulae erant opus Dei, scriptura Dei, scriptura erat sculpta in tabulis.
17. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.	17. Audiens autem Jehosua vocem populi in vociferatione ejus, dixit ad Mosen, Vox praelii est in castris.
18. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome; but the noise of them that sing do I hear.	18. Qui respondit, Non est vex respendens fortitudini, neque vex respendens infirmitati, sed vocem cantionum ego audio.
19. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.	19. Accidit quum appropinquasset ad castra, vidit vitulum et choros: et excanduit iracundia Mosis, abjecitque e manibus suis tabulas, et fregit eas sub monte.

20. And he took the calf which they had made and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it.	20. Tulit quoque vitulum quem fecerant, et combussit igni, contrivitque donec redegit in pulverem: et sparsit in superficiem aquarum, et potavit filios Israel.
21. And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?	21. Et dixit Moses ad Aharon, Quid fecit tibi populus iste, quod induxisti super eum hoc peccatum grande?
22. And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief.	22. Tunc dixit Aharon, Ne excandescat iracundia domini mei: tu nosti populum quod in malo sit.
23. For they said unto me, Make us gods which shall go before us: for asfor this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.	23. Dixerunt autem mihi, Fac nobis deos qui nos praecedant: quia isti Mosi viro qui eduxit nos e terra AEgypti, nescimus quid acciderit.
24. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.	24. Quibus respondi, Cui est aurum, private vos. Et dederunt mihi: et projeci in ignem, egressusque est vitulus iste.
25. And when Moses saw that the people were naked, (for Aaron had made them naked unto their shame among their enemies,)	25. Vidit autem Moses quod populus discoopertus esset: (nam discooperuerat eum Aharon ad ignominiam inter hostes eorum,)
26. Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto Him.	26. Stetit ergo Moses in porta castrorum, et dixit, Quis est Jehovae? Ad me. Et eongregati sunt ad eum omnes filii Levi.

27. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor.	27. Quibus dixit, Sic dixit Jehova Deus Israel, Ponite quisque gladium suum super femur suum: transite et revertimini a porta ad portam in castris, et occidite quisque fratrem suum, et quisque amicum suum, et quisque propinquum suum.
28. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.	28. Fecerunt ergo filii Levi secundum sermonem Mosis: et ceciderunt e populo in die ilia circiter tria millia virorum.
29. For Moses had said, Consecrate yourselves to-day to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.	29. Dixerat autem Moses, Consecrate manum vestram hodie Jehovae, nempe quisque in filio suo, et in fratre suo: ut detur hodie vobis benedictio.
30. And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make an atonement for your sin.	30. Fuit postridie ut diceret Moses populo, Vos peccastis peccato magno: nunc tamen ascendam ad Jehovam, si forte propitiem eum super peccato vestro.
31. And Moses returned unto the Lord, and said, Oh! this people have sinned a great sin, and have made them gods of gold!	31. Reversus est itaque Moses ad Jehovam, et dixit: Obsecro: peccavit populus hic peccato magno: feterunt enim sibi deos aureos.

32. Yet now, if thou wilt forgive their sin —: and if not, blot me, I pray thee, out of thy book which thou hast written.

32.: Nunc si remiseris peccatum eorum: quod si non, dele me agedum e libro tuo, quem scripsisti. 33. And the Lord said unto Moses, Whosoever hath sinned

33. Et dixit Jehova ad Mosen, qui peccavit mihi, delebo eum

against me, him will I blot out of my book.

e libro meo.

34. Therefore now go, lead the people unto the place of which I have spoken unto thee. Behold, mine Angel shall go before thee: nevertheless, in the day when I visit, I will visit their sin upon them.	34. Nunc ergo vade, duc populum ad locum de quo loquutus sum tibi. Ecce, Angelus meus ibit ante te: in die autem visitationis meae etiam visitabo in eos peccatum eorum.
35. And the Lord plagued the people, because they made the calf which Aaron made.	35. Et percussit Jehova populum, eo quod fecissent vitulum quem fecerat Aharon.

1. And when the people saw that Moses. In this narrative we perceive the detestable impiety of the people, their worse than base ingratitude, and their monstrous madness, mixed with stupidity. For their sakes Moses had been carried up above the state of terrestrial life, that he might receive the injunctions of his mission, and that his authority might be beyond the reach of controversy. They perversely declare that they know not what has become of him, nay, they speak contemptuously of him as of a person unknown to them. It is for this that Stephen severely blames them, ³⁵

This is that Moses (he says) whom your fathers rejected, though he was the minister of their salvation. (Acts 7:35.) They confess that he had been their deliverer, yet they cannot tolerate his absence for a little time, nor are they affected with any reverence towards him, unless they have him before their eyes. Moreover, ³⁶ although God offered Himself as if present with them by day and by night in the pillar of fire, and in the cloud, they still despised so illustrious and lively an image of His glory and power, and desire to have Him represented to them in the shape of a dead idol. For what could they mean by saying, “make us gods which shall go before us?” Could they not see the pillar of fire and the cloud? Was not God’s paternal solicitude abundantly conspicuous every day in the manna? Was he not near them in ways innumerable Yet, accounting as nothing all these true, and sure, and manifest tokens of God’s presence, they desire to have a figure which may satisfy their vanity. And this was the original source of idolatry, that men supposed that they could not otherwise possess God, unless by subjecting Him to their own imagination. Nothing, however, can be more preposterous; for since the minds of men and all their senses sink far below the loftiness of God, when they try to bring Him down to the measure of their own weak capacity, they travesty Him. In a word, whatever man’s reason conceives of Him is mere falsehood; and nevertheless, this depraved longing can hardly be repressed, so fiercely does it burst out. They are also influenced by pride and presumption, when they do not hesitate to drag down His glory as it were from heaven, and to subject it to earthly elements. We now understand what motive chiefly impelled the Israelites to this madness in demanding that a figure of God should be set before them, viz., because they measured Him by their own senses. Wonderful indeed was their stupidity, to desire that a God should be made by mortal men, as if he could be a god, or could deserve to be accounted such who obtains his divinity at the caprice of men. Still, it is not probable that they were so absurd as to desire a new god to be created for them; but they call “gods” by metonymy those outward images, by looking at which the superstitious imagine that God is near them. And this is evident from the fact, that not only the noun but the verb also is in the plural number; for although they were satisfied with one God, still they in a manner cut Him to pieces by their various representations of Him. Nevertheless, however they may deceive themselves under this or that pretext, they still desire to be creators of God.

Those who suppose that confusion is implied by the word “delayed,” are, in my opinion, mistaken; for, although the word ççb, boshesh, with its third radical doubled, is derived from çwb, bush, which means to be ashamed, still it is clear from Judges 5:28, that it is used simply for to delay, where it is said, in the address of the mother of Sisera, “Why ³⁷ does his chariot delay (or defer) to come?”

Hence we may understand that hypocrites so fear God as that religion vanishes from their hearts, unless there be some task-master (exactor) standing by them to keep them in the path of duty. They duly obeyed Moses and reverenced his person; but, because they were only influenced by his presence, as soon as they were deprived of it they ceased to fear God. Thus, whilst Joshua was alive, and the other holy Judges, they seemed to be faithful in the exercise of piety, but when they were dead, they straightway relapsed into disobedience.

2. And Aaron said unto them, Break off the golden ear-rings. I doubt not but that Aaron, being overcome by the importunate clamor of the people, endeavored to escape by means of a subterfuge; still, this is no valid excuse for him, since he ought to have heartily opposed them in a direct reply, and sharply to have inveighed against their wicked renunciation of God. By commanding them to give him gold, he might have quieted their intemperate demands through dread of the expense; but it was a remedy more likely to be successful, to snatch from them those ornaments and trinkets of which women do not willingly allow themselves to be deprived. He therefore purposely requires of them a hateful, or at any rate a by no means pleasant thing, that he might thus impede their sinful design; but without success, for the power of superstition to carry people away is not less than that of lust. Perhaps also he had the tabernacle in view, lest they should sacrilegiously proceed to lay hands on the sacred vessels; and there was a probability that, if it remained uninjured, the sight of it might at length recall them to a better mind. Besides, the recollection of their recent profuse liberality might have extinguished or cooled their ardor, from the fear of being utterly drained. He says emphatically, “Break ³⁸ off the earrings from your wives and children,” that they may desist from the purpose out of dread of giving offense, since women are slow to part with such objects of gratification. But it is added immediately afterwards, that they were so blinded by the fervor of their foolish zeal, that they undervalued everything in comparison with their perverse desire, and thus the ornaments were taken from their ears. The readiness with which this was done was wonderful; and not by one person, or by a few, but by the whole people, as if in rivalry of each other. Even in these days ear-rings are worn by the ³⁹ Orientals, though it is not so common among us. Now, if unbelievers are so prodigal in their absurdities as to throw away thus carelessly and rashly whatever is precious to them, how shall their tenacity be excusable who are so niggardly in providing for the service of God? Hence let us learn to beware of foolishly squandering our possessions in unnecessary expenditure, and to be liberal where we ought; especially to be ready to spend ourselves, and what we have, when we know that our offerings are pleasing and acceptable to God.

4. And he received them at their hand. He briefly narrates this base and shameful deed; yet sufficiently shows, that whilst Aaron yielded to their madness, he still desired to cure it, though, at the same time, he was weak and frightened, so as to pretend to give his assent, because he feared the consequences of the tumult as regarded himself. For why does he not command the ear-rings to be thrown into some chest, lest he should pollute himself by the contagion of the sacrilege? Since, therefore, he received them into his own hands, it was a sign of a servile and effeminate mind; and thus he is said to have been the founder, or sculptor of the calf, when it is nevertheless probable that workmen were employed upon it. But the infamy of the crime is justly brought upon him, inasmuch as he was its main author, and by his guilt betrayed the religion and honor of God.

The Hebrew word ⁴⁰ frj, cheret, some translate a stylus or graving-tool, some a mould; the former think that the rough mass was formed by sculpture into the shape of a calf; the latter, that the calf was cast or founded; as we say, jetter en mousle, to cast in a mould. Ridiculous, however, is the fable, that when the gold was thrown into a furnace, it came forth like a calf without human workmanship; but thus licentiously do the Jews trifle with their fond inventions. The more probable conjecture is, that Aaron designedly sought a remedy for the people’s folly.

It was a disgraceful thing to prostrate themselves before a calf, in which there was no connection or affinity with the glory of God; and with this the Prophet expressly reproaches them, that “they changed their glory (i.e., God, in whom alone they should have gloried) into the similitude of an ox that eateth grass.” (<19A620>Psalm 106:20.) For, if it be insulting to God to force Him into the likeness of men, with how much greater and more inexcusable ignominy is His majesty defiled, when He is compared to brute animals? Still it had no effect towards bringing them to repentance; and this is expressed with much force immediately afterwards, when they said to each other, “These be thy gods, O Israel.” Surely the hideousness of the spectacle should have struck them with horror, so as to induce them voluntarily to condemn their own madness; but, on the contrary, they mutually exhort one another to obstinacy; for there is no doubt but that Moses indicates that they were like fans to each other, and thus that their frenzy was reciprocally excited. For, as Isaiah and Micah exhort believers, that each of them should stretch out his hand to his brother, and that they should say to each other,

“Come ye, and let us go up to the mountain of the Lord;” (Isaiah 2:3; Micah 4:2;)

thus does perverse rivalry provoke unbelievers mutually to excite each other to progress in sin. Still they neither speak ironically nor in mockery of God, nor have any intention of falling away from Him; but they cover their sin against Him under a deceitful pretext, as if they denied that by their new and unwonted mode of worship, they desired to detract from the honor of their Redeemer; but rather that it was thus magnified because they worshipped Himself under a visible image. Thus now-a-days do the Papists boldly obtrude their fictitious rites upon God; and boast that they do more for Him by their additions and inventions than as if they merely continued within the bounds prescribed by Himself. But let us learn from this passage, that whatever colouring superstition may give to its idols, and by whatever titles it may dignify them, they remain idols still; for, however those who corrupt the pure worship of God by their inventions, may pride themselves on their good intentions, they still deny the true God, and substitute devils in His place.

Their conjecture is probable who suppose that, Aaron devised the calf in accordance with Egyptian superstition; for it is well known with what senseless worship that nation honored its god ⁴¹ Anubis. It is true that they kept ⁴² a live bull to be consulted as the supreme god; but, inasmuch as the people were accustomed to this fictitious deity, Aaron seems in obedience to their madness to have followed that old custom, from whence they had contracted the error, which was so deeply rooted in their hearts. Thus from bad examples does contagion easily creep into the hearts of those who were else untainted; nor is it without good reason that David protests that idols should be held in such abomination by him, that he would not even “take up their names into his lips,” (Psalm 16:4;) for, unless we seriously abhor the ungodly, and withdraw ourselves as far as possible from their superstitions, they straightway infect us by their pestilential influence.

5. And, when Aaron saw it, he built an altar before it. When he sees the people so infuriated, that he despairs of being able to resist their conspiracy, in perfidious cowardice he gives way to compliance. And this end awaits all those who do not dare ingenuously and firmly to maintain what is right, but who bargain, as it were, and descend to compromises; for, after they have vacillated for a while, ⁴³ they at length succumb altogether, so as to shrink from nothing, however unworthy and disgraceful. He seems, indeed, by his proclamation to uplift their minds to the worship of the true God; but, when he is violating the law just given, it is a wretched quibble to shield their offensive and degenerate worship under God’s sacred name.

6. And they rose up early on the morrow. The earnestness of the people in the prosecution of their error is again set forth; for there is no doubt but that it was at their demand that Aaron proclaimed the solemn sacrifice; and now it is not only added that they were ready for it in time, but their extraordinary diligence is declared in that they appeared at the very dawn of day. Now, if, at the instigation of the devil, unbelievers are thus driven headlong to their destruction, alas for our inertness, if at least an equal alacrity does not manifest itself in our zeal! Thus it is said in the Psalm, (<19B003>110:3,)

“Thy ⁴⁴ people (shall come) with voluntary offerings in the day (of the assembling) of thy army.”

What follows as to the people sitting down “to eat and to drink,” many ⁴⁵ ignorantly wrest to mean intemperance; as also they wrongly expound their “rising up to play,” as meaning lasciviousness; whereas thus Moses rather designates the sacred banquet and sports engaged in, in honor of the idols; for, as we have seen elsewhere, the faithful feasted before God at their sacrifices, and so also heathen nations celebrated sacred feasts, whilst they worshipped their idols in games. Of this point Paul is the surest interpreter, who quotes this passage in condemnation of the idolatry of the ancient people, and ably accommodates it to the purpose he had in hand; for the Corinthians had not gone to such an excess as to bow their knees to idols, but were boon-companions of unbelievers in their polluted sacrifices. (1 Corinthians 10:20.)

7. And the Lord said unto Moses, Go, get thee down. This was a violent temptation to shake the faith of Moses. He thought that his own and the people’s happiness was absolutely complete, when God’s covenant was engraven on the tables to secure its perpetuity; whereas now he hears that this covenant was violated, and almost annihilated by the perfidy and rebellion of the people, whilst its abolition involved the loss of salvation and all other blessings. Moreover, that God might more sorely wound the mind of the holy man, He addresses him exactly as if part of the ignominy fell upon himself; for there is an indirect reproach implied in the words, “thy people, which thou broughtest out of the land of Egypt.” Yet Moses had only taken this charge upon him by God’s command, and, indeed, unwillingly; how, then, is this deliverance thrown in his teeth, wherein he had only obeyed God? and why is his devotedness spoken of in mockery, as if he had bestowed his labor amiss, when no part of the blame attaches to him? I have already said that God sometimes thus pierces the hearts of the godly to the quick, in order to prove their patience, as if their welldirected zeal had been the cause of the evils which occur. Some ⁴⁶ give too subtle an exposition to this, viz., that they are called the people of Moses, because they had ceased to be the people of God; and suppose that there is an antithesis here, as if it were said, — your people, and not mine; but I fear this is not well founded; for, since they had broken the covenant, they were not more alienated from God than from Moses the minister of the Law. I do not deny that it is an implied renunciation of them; but we must bear in mind that design of God, to which I have already adverted, that Moses was in a manner implicated in their crime, in order that his patience might be tried, and also that he might be more grieved at its enormity. Meanwhile, it is obvious that God refers to His recent grace, because it was a monstrous and incredible thing that those who had been lately delivered by this amazing power, and with whom He had just renewed His covenant, should be so suddenly drawn away into rebellion. He adds also, in aggravation of their crime, that they had immediately turned aside from the way which was pointed out to them. Forty days had not yet elapsed since Moses left them, when they were impelled by their depravity to such madness as this. A little time ago they had manifested a wonderful zeal for God’s service, by abundantly contributing what was required; the glory of the tabernacle was presented to their eyes to restrain them; and yet they burst through all these barriers, and rush impetuously after their own lust, when scarcely six months had passed since the promulgation of the Law. The verb tjç shicheth, being in the Pihel conjugation, is active; and yet is employed without being intensive; I have, therefore, rendered it, corrupted themselves, though it might be appropriately taken passively, viz., that the people had been corrupted.

8. They have turned aside quickly out of the way. So speedy a transgression, as I have said, aggravates their crime. God then states the nature of their corruption, that they have worshipped a molten calf, that is to say, the work of their own hands. But it is to be observed, that what they had put forward as a colouring for their ungodliness is alleged last, as the climax of their sin; for, when they said that these were their gods which had brought them up, their object was to advance a legitimate excuse, as if they were not falling away from the worship of the true God, and their Deliverer, but that rather it was an evidence of their more fervent zeal, that they should fall down as worshippers before the calf in honor of Him. But God retorts this upon them, and complains of the gross indignity which was put upon Him, when the dead image of a calf was substituted in the place of His glory.

9. I have seen this people, and behold. This was, indeed, the sharpest and sorest trial of the faith of Moses; when God seemed to contradict Himself and to depart from His covenant. If ever, after having been long oppressed by excessive calamities, we are not only wearied by the delay, but also agitated with various doubts, which at length tempt us to despair, as if God had disappointed us by deceptive promises, the contest is severe and terrible; but when God seems at first sight to throw discredit upon His own words, we have need of unusual fortitude and firmness to sustain this assault. For, since faith is founded on the Word, when that Word appears to be at issue with itself, how in such conflicting circumstances could pious minds be sustained unless they were supported by the incomparable power of the Spirit? Still in the mind of Abraham there was such strength of faith, that he came forth as a conqueror from this kind of temptation. He had heard from God’s own mouth, “In Isaac shall thy seed be called;” he is afterwards commanded to slay him, and reduce his body to ashes; yet, because he is persuaded that God was able to raise him up seed even from the dead, he obeys the command. (Hebrews 11:17-19.) The same thing is here recorded of Moses, before whom God sets a kind of contradiction in His Word, when He declares that He has the intention of destroying that people, to which He had promised the land of Canaan. Nevertheless, we see how successfully he strove, since, trusting in the eternal and inviolable covenant of God, he did not cease to cherish a good hope. If any still should ask whether it was right for him to despise or count for nothing what was said to him in the second place as to the utter destruction of the people, I reply, that the victory of his faith did not consist in subtle disquisitions, but that having embraced God’s covenant with both arms, as they say, he was so fortified by his confidence that he had room for no objections; and, in point, of fact, pious minds which rest on firm assurance, although unable to free themselves from every perplexity which occurs, still do not waver, but keep a tight grasp on what the Spirit of God has once sealed to them; and, if sometimes it happens that they begin to doubt or vacillate, nevertheless they come back to their foundation and break through every obstacle, so as never to desist from calling upon God. Meanwhile, it is certain that, whilst God is trying the faith of Moses, He quickens his mind to be more earnest in prayer, even as Moses himself was led in that direction by the secret influence of the Spirit. Nor is there any reason why slanderous tongues should here impugn God, as if He pretended before men what He had not decreed in Himself; for it is no proof that He is variable or deceitful if, when speaking of men’s sins, and pointing out what they deserve, He does not lay open His incomprehensible counsel. He here presents Himself in the character of Judge; He pronounces sentence of condemnation against the criminals; he postpones their pardon to a fitting season. Hence we gather that his secret judgments are a great deep; whilst, at the same time, His will is declared to us in His word as far as suffices for our edification in faith and piety. And this is more clearly expressed by the context; for He asks of Moses to let Him alone. Now, what does this mean? Is it not that, unless he should obtain a truce from a human being, He will not be able freely to execute His vengeance? — adopting, that is to say, by this mode of expression, the character of another, He declares his high estimation of His servant, to whose prayers He pays such deference as to say that they are a hinderance to him. Thus it is said in <19A623>Psalm 106:23, that Moses “stood in the breach, to turn away the wrath” of God. Hence do we plainly perceive the wonderful goodness of God, who not only hears the prayers of His people when they humbly call upon Him, but suffers them to be in a manner intercessors with Him.

He assigns as the reason why He should be implacable, that He well knew the desperate and incurable wickedness of the people; for by “stiffnecked,” indomitable obstinacy is metaphorically expressed; and the similitude is taken from stubborn oxen who cannot be brought to submit to the yoke. Now, where such hardness and obstinacy exists, there is no room for pardon. It is indeed an expression which must not be taken literally, that God had learnt by experience that they were a stiff-necked people; but we know that God often assumes human feelings; for unless He should thus come down to us, our minds could never attain to His loftiness. The sum is, that the character of the people was desperate, inasmuch as they had already manifested their inflexible perverseness by many proofs. Still, lest Moses should grieve at the loss of his noble chieftainship, a compensation is promised him; by which trial it appeared that he did not regard his own private interests or advantages.

11. And Moses besought the Lord his God. It is clear that this prayer sprang from faith, though in it he seems to fight against the very word of God; for God had said, Get thee down to thy people; but his answer is, Nay, it is thine. But, as I have lately stated, inasmuch as he firmly grasped the principle, that it was impossible for God’s covenant to be made ineffective, he breaks through or surmounts all obstacles with closed eyes as it were. He proves them to be God’s people by the benefit they had so recently received; yet he mainly relies on the covenant; nay, he mentions their deliverance as a result of it; for he proceeds afterwards to say, “Remember Abraham, Isaac, and Israel.” We see, therefore, that the first ground of his confidence is the promise, although Moses refers first of all to the fact that the people had been delivered by the hand of God. He so expressly particularizes His “mighty hand,” and “great power,” to signify that the more conspicuous God’s miracles had been, the more was His glory exposed to the calumnies of the ungodly; and this he immediately afterwards explains, “Wherefore should the Egyptians speak,” etc.

The particle, h[rb, beragnah, which the old interpreter ⁴⁷ renders craftily, and others maliciously, I prefer simply to translate unto evil, (ad malum,) as denoting an unprosperous and unhappy issue. The exposition which others give, “under an unlucky star,” seems to me to be too farfetched. ⁴⁸ I have no doubt, therefore, but that Moses signifies that this would be a consolation to the Egyptians in their misfortunes if the people should be destroyed, as if God had thus avenged them against their enemies; besides, by this misapprehension, the memory of God’s grace, as well as of His judgment, would have been destroyed; for the Egyptians would have hardened themselves, and would have been untouched by any sense of guilt, deeming that God would shew no mercy to His elect people.

What follows, “repent of this evil,” is spoken in accordance with common parlance, for the saints often stammer in their prayers, and, whilst unburdening their cares into the bosom of God, address him in their infirmity as by no means befits His nature; as, for instance, when they ask Him, How long wilt thou sleep? or be forgetful? or shut thine eyes? or hide thy face? But with God repentance is nothing but a change of dealing, wherein He seems to retrace His course, as if He had conceived some fresh design. When, therefore, it is said a little further on that “the Lord repented of the evil,” it is tantamount to saying, that He was appeased; not because He retracts in Himself what He has once decreed, but because He does not execute the sentence He had pronounced. If my readers ⁴⁹ desire more on this point, let them consult my Comments on Genesis and the Prophets.

13. Remember Abraham, Isaac, and Israel, thy servants. He does not bring thern forward as patrons, by the assistance of whose voice he might obtain what He seeks; but because the promise was lodged with them, which they transmitted as an inheritance to their descendants. We must observe, then, the quality or character with which God had invested the Patriarchs. For which reason it is said in <19D201>Psalm 132:1, “Lord, remember David, and all his afflictions.” And hence the ignorance and folly of the Papists are easily refuted, who imagine from these testimonies that the dead are ordained to be intercessors.

He also purposely refers to God’s oath, whereby He had more solemnly bound Himself, so that His promise might be more sure and authoritative. The Apostle, in the Epistle to the Hebrews, 6:13, tells us why God swears by Himself; viz., “because he could swear by no greater;” though sometimes to the same effect He swears by His throne in heaven, or His sanctuary.

In fine, it is uncertain whether there is a u[steron πρότερον or not in this prayer, for we shall see as we proceed that when Moses returned a second time, he prayed for the preservation of the people, and was heard. Nor was this done in a moment; but he again occupied forty days in reconciling the people with God. To myself it seems probable that Moses, amazed at the horrible denunciation, immediately offered his prwer; and without receiving a reply promising pardon, came down in suspense to apply a remedy to the evil; for it was by no means likely that, after having heard so severe and weighty a threat, he would have interposed no supplications, when he was so deeply anxious for the safety of the people.

15. And Moses turned, and went down, from the mount. Moses comes down by God’s command to be a spectator of this wicked revolt, that the enormity of the act might the more arouse him both to disgust and detestation of the crime, and to the endeavor to find a remedy for it. Although, however, God had pronounced sentence of rejection against the people, He still leaves the tables that testified of the covenant untouched in the hands of Moses, not that He wished them to remain whole, as we shall soon see, but that first the sight of them, and then the breaking of them, might inspire the apostates with greater horror, whose madness had otherwise stupified them.

Why the Law was divided into two tables has been elsewhere seen, viz., because it first sets forth piety and the worship of God; and, secondly, prescribes the rule of righteous living between man and man, and instructs us in the mutual offices of charity. It was doubtless in testimony of the perfection of their doctrine that they were written on both sides. A fuller revelation was indeed afterwards added; but God would have it clearly understood that He had thus embraced all in ten commandments, so that it was not lawful to add anything; and, ⁵⁰ therefore, lest men should annex anything of their own inventions, God filled both sides, so that nothing remained unwritten upon. Moreover, the tables are called “the work of God,” because he had prepared them for the purpose of being written on. Thus they are distinguished from those that came afterwards, on which, although God inscribed His Law, yet He willed that the stones should be chiselled and fashioned by the hand and workmanship of men. The sum is, that not only were the ten commandments written by God on the first tables, but there was nothing human in the fashioning of the stones; and if it be inquired how the stones were engraved and the letters formed upon them, Moses indeed replies by a similitude, that it was done by the finger of God, meaning thereby His secret power; for He who created the world out of nothing by his more volition (nutu,) can by the same word convert all creatures to His own use in whatever way He pleases.

17. And when Joshua heard the noise of the people. This is introduced to inform us how intemperately the people raged in their insane worship of the calf, since their shouting was heard from afar. It is thus that the devil bewitches poor miserable men, so that dissolute licentiousness with them is pious ardor. So there is nothing too disgraceful or abominable to please the Gentiles, in order that they may prove that they omit nothing which may appease their false gods. Nor can it be doubted but that, under the pretense of holy zeal, superstitious men give way to the indulgences of the flesh; and Satan baits his fictitious modes of worship with such attractions, that they are willingly and eagerly caught hold of and obstinately retained. It arises from Joshua’s solicitude for the people that he deems it to be the cry of battle; whilst Moses, ⁵¹ having been informed by God, conjectures that it is not the voice of men fighting, since they utter no cry to correspond with the exhortations of the conquerors, nor is there any sound like the wailing of the conquered.

19. And it came to pass, as soon as he came nigh unto the camp. He who had before humbly pleaded for the safety of the people, now, when he sees the calf, bursts forth into rage, and the hideousness of the crime awakens him to different feelings. Now, since anger is here mentioned with praise, the stoics must abandon their paradox, that all the passions (motus animi) are vicious. I allow, indeed, that whilst men are led by nature, they are never angry without vice; because they always exceed due bounds, and often also do not aim at a proper object. But it must be observed that this occurs from the corruption of nature; and, consequently, anger is not in itself or absolutely to be condemned. For the principle which the Stoics assume, that all the passions are perturbations and like diseases, is false, and has its origin in ignorance; for either to grieve, or to fear, or to rejoice, or to hope, is by no means repugnant to reason, nor does it interfere with tranquillity and moderation of mind; it is only excess or intemperance which corrupts what would else be pure. And surely grief, anger, desire, hope, fear, are affections of our unfallen ⁵² (integrce) nature, implanted in us by God, and such as we may not find fault with, without insulting God Himself. Moreover, the anger which is here ascribed to Moses is, in Deuteronomy 9, attributed to the person of God Himself. Whence we infer, that, since it emanated from the impulse of the Spirit, it was a virtue worthy of praise.

In breaking the tables, however, he seems to have forgotten himself; for what sort of vengeance was this, to deface the work of God? Howsoever detestable the crime of the people was, still the holy covenant of God ought to have been spared. Therefore certain Rabbins, ⁵³ to excuse him, invent one of their customary fables, that, when the tables were brought into the polluted place, the writing became effaced. Others think that he was carried away by his wrath, and did not sufficiently consider what he was about, as he would have done had his mind been composed. I have no doubt, however, but that he broke the tables in reference to his office, as if to annul the covenant of God for a time; for we know that God commits both charges to the ministers of His word, to be the proclaimers of His vengeance, as well as the witnesses of His grace. Thus, whatever they bind on earth is bound also in heaven, and they retain sins unto condemnation, and are armed with vengeance against the unbelieving and rebellious. (Matthew 16:19; John 20:23; 2 Corinthians 13:10. ⁵⁴ ) Therefore God rejected the people by the hand of Moses, renouncing the covenant which He had recently established in a solemn ceremony; and this severity was more useful as an example than as if He had sent Moses back empty-handed; for else it would never have suggested itself to the Israelites of how incomparable a treasure they had been deprived. It was then necessary that the tables should be produced, as if God so presented Himself to their sight and shewed His paternal countenance; but when, on the other hand, the monstrous abomination of the calf was encountered, it behoved that these same tables should be broken, as if God turned His back upon them and retired. Meanwhile, it must be borne in mind, that the covenant of God was not altogether annulled, but only as it were interrupted, until the people had heartily repented. Still this temporary rupture, if I may so call it, did not prevent the covenant itself from remaining inviolable. In the same manner also afterwards God put away His people, as if He had utterly renounced. them, yet His grace and truth never failed; so that He at least had some hidden roots from whence the Church sprang up anew; as it is said in <19A218>Psalm 102:18, “The people which shall be created shall praise the Lord.”

20. And he took the calf which they had made. It might seem to be a cruel and inhuman punishment that Moses should in a manner infect the bowels of the people with the corruption of the crime. They had already polluted both their bodies and souls more than enough, without the contagion entering any deeper. Besides, he was thus likely to drive them to despair, when they bore within them the ground of their condemnation, as a woman nourishes her offspring in the womb. Nevertheless, such was the remedy to be applied to their senselessness; for, however they might have been terrified for a moment, the recollection of their crime and their fear of punishment would have immediately vanished had not this brand of their defilement been thoroughly impressed upon them. This, then, was a kind of tautcry, whereby they might feel that the disgrace of such foul idolatry not only cleaved to their skin, but was fixed deep in their very bowels. For thus also was their shame enforced upon them when they admitted the substance of their god into their belly, to be soon afterwards ejected with their excrements. Therefore were they compelled to drink and to void a part of their god, in order that their superstition might be the more offensive to them. Besides, if the ashes had been scattered on the ground, there was danger lest some of the more obstinate might collect the relics; and this evil was prevented when the gold, of which the false god was molten, was mixed with ordure. Finally, Moses is said to have made them drink of the accursed water, not because he himself held out the cup to each of them, but because the dust was cast into the stream of which they all drank; as is stated in Deuteronomy 9:21.

21. What did this people unto thee? He casts the blame on Aaron, inasmuch as he, who is possessed of power, seems to permit the evil which he does not prevent. We have previously seen that when Moses went up into the mount he resigned his charge to Aaron; it was therefore his duty so to preside over them as, in right of his power, to restrain the people, however perverse they might be. Consequently he is deservedly reproved with this severity, as if he had been the author of the sin which he had suffered to be committed. Hence we gather how weighty a burden is borne by all ⁵⁵ who are appointed to be governors; for if any sin is committed through their negligence, or timidity, or indolence, they must themselves give account for it, as if they had given the signal for licentiousness. The reproof here is very emphatic, viz., that he was as bitter an enemy to the public welfare as if he had desired to avenge himself on his mortal enemies. Not that vengeance would be lawful, although he might have had any colorable ground for it, but Moses means that if Aaron had desired to ruin any persons, and had therefore purposely endeavored to do the worst thing he could against them, he could not have injured them more. Hence He deserves the greater reprehension for having taken such bad care of this poor people, the charge of whom he had undertaken; nay, for having, as far as in him lay, brought final destruction upon them. This, too, is worthy of observation, that when God’s service is in question, Moses no more spares his own and his only brother than he would an utter stranger. If he had consulted flesh and blood, it would have been easy to invent some pretext for being more lenient towards his brother, since he had been compelled by necessity and violence to make the calf; but, inasmuch as he knew how strenuously we should contend for God’s glory, he assails his brother as if he were entirely unconnected with him. This is a rare virtue; but, unless we strive to attain it, we shall often betray God’s cause by our treacherous indulgence towards our relatives.

22. And Aaron said, Let not the anger of my Lord wax hot. Aaron extenuates his crime as much as He can. The sum, however is, that the people, whom Moses himself knew to be depraved and perverse, had tumultuously assailed him, and compelled him against his will. Now, although the commencement of his address has an appearance of modesty, still the excuse is frivolous. Rightly, indeed, does Aaron, though the elder, submit himself with reverence to his brother; since he acknowledges him as God’s minister, and trembles at his reproof; but it would have been better ingenuously to confess his guilt, than to escape the ignominy of condemnation by subterfuge; for it was the business of the chief to guide the whole body, and to quiet the tumult by authority and firmness; and, if their extravagance had even advanced to madness, rather to die ten times over than to yield such base and servile compliance. But from the close it appears that, whilst in our anxiety for our reputation, we take pains to conceal or excuse our faults, our hypocrisy will at length appear ridiculous. It is obvious that when Aaron says he cast the gold into the fire, and the calf came out, he endeavors, at any rate, to cover the fault, which he cannot altogether efface, by this poor and flimsy tale; but by this childish trifling he only betrays his impudence, so that such stupid confidence does but complete his condemnation. This is the just reward of our ambition, when we take refuge in disguises, and set our hypocrisy against God’s judgment.

25. And when Moses saw that the people were naked. The vengeance is here recorded which Moses employed to expiate the sin; not that this punishment was satisfactory, as they call it, before God; but because it was useful to efface the memory of their guilt; or at any rate was profitable, as an example. For by the slaughter of three thousand of them, they were reminded that they all had deserved the same. Nor can it be doubted but that he cleansed the camp of the chief authors of the evil, in order that God might be more inclined to pardon. First, therefore, the cause is set forth, whereby he was inflamed to such severity, viz., because he saw the people in such a state of nakedness, as to be even exposed as a laughing-stock to their enemies. The exposition ⁵⁶ which some give of their nakedness, i.e., that they were stripped of their ornaments, is by no means consistent; for it is immediately added, that it was “to their shame among their enemies;” and it will be seen in the next chapter that they were still splendidly ornamented; nay, that they wore the outward tokens of profane rejoicing. There is no doubt, then, but that he signifies that they were rejected of God, who was to them, as it were, their sole ornamental garment, and under whose protection they were secure. The enormity of the evil is, therefore, set forth in these words, because they were not only deprived of God’s assistance, who is culled “the dwelling-place” of his people, (Psalm 90:1,) but also abandoned to ignominy, whilst they were surrounded on all sides by enemies. Hence the holy indignation of Moses, in inflicting punishment on the leaders of the rebellion. And again, it is to be noted, that Aaron is charged with the chief part of the crime, because he had not resisted the people’s folly with sufficient firmness.

Herein the astonishing power of God was manifested, that when Moses had summoned the Levites, and had commanded them openly in the gate to gird themselves with their swords, the other tribes did not all of them mutiny; for it was probable that they were thus to be armed, in order to execute punishment on the criminals. How, then, came it to pass that those, who were conscious of guilt, were quiet, except because the power of God’s Spirit restrained their courage and fury?

The form of the command is also worthy of observation, “Whoso is the Lord’s, let him betake himself to me:” from whence we learn, that if we love religion as it deserves, we must not halt between two sides; but that an ingenuous confession is required of us, so as to range ourselves every one under the banner of God; for, by calling all God’s servants to him, he condemns the cowardice, nay, the treachery, of all who shall stand in indecision.

The question, however, arises, whether the Levites were not implicated in the crime, since they step forward at once to execute his command, like sincere upholders of God’s glory. I answer, that though they were not free from guilt, yet, inasmuch as they yielded to the people under the influence of fear, their sin was lighter than as if they had approved by their consent of the detestable idolatry. But here we perceive the wonderful indulgence of God, who not only pardoned them, but deigned to assert His glory by their instrumentality, and appointed them his ministers for the punishment of a crime, in the toleration of which they had been guilty of base effeminacy and cowardice. Again, it may be asked, how it occurred that of the rest of the multitude not one stirred a foot at the command of Moses? My opinion is, that they were kept back not by contempt or obstinacy, but only by shame; and that they were all inspired with so much alarm, that they waited in astonishment to see what Moseswas about, and how far he would proceed. It is, however, probable that the Levites were called out by name, and this we gather from the result; because they all immediately came forwards, and not one of any other tribe.

27. Thus saith the Lord God of Israel. He commands the Levites to gird themselves with their swords, to commit slaughter throughout the whole camp; and this may at first sight seem to be cruel and inhuman, when they are forbidden to spare their brothers, their friends, and neighbors; but it was by no means excessive, if we reflect how much more grievous it is to profane the sacred worship of God, than to inflict injury on man. Nor does he desire that all should be slain promiscuously; but only bids the Levites proceed courageously; so that, if they should chance to meet with any one worthy of death, neither relationship, nor friendship, nor familiarity, should hinder or delay the just course of severity. Nay, since it soon after follows that the Levites did as they were commanded, we gather that he was content with a moderation more akin to leniency than to rigor. If any sedition has arisen in an army, which has proceeded to violence and slaughter, the general is wont, as an ordinary rule, to decimate the offenders; how much milder here is the rate of punishment, when only three thousand perish out of six hundred millions! Although he may have, therefore, dealt harshly with a few, yet the chastisement must appear lenient which permits so many to escape, though guilty of the same crime. It is, however, asked, whether they made any, and what distinction? for it would have been an act of blind and headlong impetuosity to kill every one they might happen to meet. In order to evade this absurdity, some of the ⁵⁷ Jews take refuge, as usual, in a silly fable, that the bellies of those who were polluted by the sin, swelled after drinking the water. If this is accepted, the swelling must have affected them all. But, rejecting all such inventions, it is probable that the Levites were by no means ignorant who were the chief leaders of the evil counsel, by whose instigation the rest were drawn into rebellion. ⁵⁸ Judicially, therefore, and discriminately they executed vengeance on three thousand; and hence it came to pass that the severity was endurable, and that the whole people quietly submitted, when they saw that their own welfare was consulted by the removal from amongst them of these pestilent persons. But, although Mosesrestrains himself, it must be remarked that he requires of the Levites inflexible firmness, lest any regard to intimacy should soften their hearts, because there is nothing more opposed to a sound judgment than προσωποληψία (respect of persons.) Now, it is not without reason that the Levites are praised for obeying his command; for it demanded no common magnanimity to attack the whole twelve tribes, to whom they were not equal even by a twelfth part. We gellerally see that when many persons are concerned in a crime, the judges are alarmed by a fear of sedition, and in the end have not the courage to perform their duty. ⁵⁹ It was, then, all extraordinary instance of zeal in the Levites, that setting aside all consideration of danger, they dared intrepidly to provoke so great a multitude against them. And this holy indignation was the fruit of their repentance, since they did not hesitate to attack with drawn swords those whose threatening countenances they had previously quailed at. Surely it would have been a lighter cause of offense to have prevented the idolatry of the people by bold rebuke, than to execute capital punishment on the transgressors. Their piety and fear of God, therefore, aroused their hearts to new vigor when they dreaded no peril of death.

29. For Moses had said, consecrate yourselves today. It is obvious that this verse was added exegetically, to give the reason why this unintimidated ardor impelled the Levites manfully to fulfill their charge, viz., because the exhortation of Moses carried them over every obstacle. The verb, “had said,” must be therefore construed in the pluperfect tense. The translation of some, ⁶⁰ “ye have consecrated your hands,” in the perfect tense, is very unsuitable, since the promise is immediately added as a means of stimulating them to greater alacrity; whence it appears that the command of Moses, which has been mentioned, is now repeated in different words. They are, however, increased in forcibleness, since he declares that it will be a sacrifice sweet and acceptable to God, if, in forgetfulness of flesh and blood, they avenge the polluted worship of God. The causal particle, ⁶¹ ci, is introduced, which I have rendered nempe, (namely,) as being here an intensitive, as if he had said, such submission to God must here be shewn, that they should not even restrain their hand if necessary from their very sons and brothers. What, therefore, was lately spoken as to their relatives generally, and here of their sons, must be taken as if in the potential mood; for, if all the Levites had joined themselves with Moses, what need was there of bidding them execute punishment on their brothers or sons? So that Moses only wished to condemn that absurd regard to humanity whereby judges are often blinded, and, to the detriment of religion, are cruelly merciful in tolerating and encouraging impiety. First, therefore, let us learn from this passage, that when judges overlook crimes, their hands are defiled by their very remissness, because impunity increases licentiousness in sin. Thus Solomon teaches that,

“He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord.” (Proverbs 17:15.)

Let us also learn that nothing is less consistent than to punish heavily the crimes whereby mortals are injured, whilst we connive at the impious errors or sacrilegious ⁶² modes of worship whereby the majesty of God is violated.

30. And it came to pass on the morrow, that Moses said. Inasmuch as this judgment of God was terrible, lest the Israelites should altogether fall into despair, Moses addresses a consolation to them to calm their sorrow, promising that he will make entreaty to God in their behalf. Meanwhile, in order that they might betake themselves as humble suppliants to God’s mercy, he reminds them of the enormity of their sin. The Hebrew words literally mean, ⁶³ ye have sinned a great sin; there is, however, no ambiguity in the sense; for he would humble them by setting the greatness of their crime before them, in order that they may earnestly give themselves to repentance. To the same effect is ⁶⁴ the particle ylwa, auli, which is often used to express uncertainty, but here, as in many other places, only denotes difficulty; lest, as is frequently the case, they should think of asking pardon unconcernedly and carelessly, and not with anxious earnestness. Thus, when Peter addresses Simon Magus, he bids him pray, “if perhaps” his iniquity may be forgiven him, (Acts 8:22;) not that he should vacillate or waver in his mind like those who are in suspense or doubt, but that terrified by the fear of God’s wrath, he should anxiously seek after the remedy.

31. And Moses returned unto the Lord. This relation does not stand in its proper place, since, as we have already said, Moses does not exactly preserve the order of time. For we shall see in the next chapter that God refuses with respect to His angel what he here accords; since it is ⁶⁵ a mere quibble to say that a mere ordinary angel is here promised, in whom God will not so manifest His presence as He has done before. Therefore now Moses briefly records what he will afterwards more fully set forth, i.e., how God was appeased and received the people back into favor, which was not the case until he was commanded to hew out or polish the new tables. And we know that it was a figure of speech in common use with the Hebrews to touch upon the chief points of a matter, and then to fill up, in the progress of the history, what had been omitted.

His prayer commences with confession; for in such a case of wicked ingratitude nothing remained but freely to acknowledge their guilt, so as to look nowhere else for safety in their state of ruin and despair but to the mercy of God; for hypocrites only inflame His wrath the more by extenuating their offenses. The particle ana, ana, which we have followed others in translating “I beseech,” (obsecro,)is sometimes expressive of exhortation, and used like Agedum, (come on; ) here it only signifies what the Latins express by amabo ⁶⁶ After having anticipated God’s judgment by the confession of their guilt, he nevertheless implores for pardon; and this with extreme earnestness, which is the reason why his address is suddenly broken off, for the sentence is imperfect, as is often the case in pathetic appeals, “if thou wilt forgive their sin.” I have no objection to make if any should construe the particle ⁶⁷ µa, im, “I would,” (utinam,) still in the vehemence of his feelings he seems to burst forth into an exclamation, “Oh, if thou wilt forgive;” though it may be but a modest petition, “Wilt thou forgive?” for, though the prayers of the saints flow from their confidence, still they have to struggle with doubts and questionings within themselves, whether God is willing to listen to them. Hence it arises that their prayers begin hesitatingly, until faith prevails.

What follows may in many respects appear to be absurd; for Moses both imperiously lays down the law to God, and in his eager impetuosity seeks to overthrow, as far as he can, His eternal counsel, and inconsiderately robs him of His justice. Surely all must condemn the pride of this address, Unless thou sparest the offenders, count me not as one of thy servants; nor can there seem to be less of folly in his attempt to bring to nought God’s eternal predestination. Besides, when he desires that he himself should be involved in the same punishment, what is this but to destroy all distinction, that God should rashly condemn the innocent with the transgressors? Nor would I indeed deny that Moses was carried away by such vehemence, that he speaks like one possessed. Still it must be observed, that when believers unburden their cares into God’s bosom, they do not always deal discreetly, nor with well-ordered language, but sometimes stammer, sometimes pour forth “groans which cannot be uttered,” sometimes pass by everything else, and lay hold of and press some particular petition. Assuredly there was nothing less present to the mind of Moses than to dictate to God; nor, if he had been asked, would he have said that what God had decreed respecting His elect before the creation of the world could be overthrown. Again, he knew that nothing was more foreign to the Judge of all the world than to destroy the innocent together with the reprobate. But since his care for the people, whose welfare he knew to be consigned to him by God, had absorbed, as it were, all his senses, nothing else occupies his mind but that they may be saved, whilst he does not entertain a single thought which interferes with this his great solicitude. Hence it is, that arrogating far too much to himself, he throws himself forward as the people’s surety, and forgets that he is predestined to salvation by God’s immutable counsel; and, finally, does not sufficiently consider what would be becoming in God. Nor is Moses the only one who has been thus carried away; but Paul has gone even further, expressing himself thus in writing after full premeditation, “I could wish that myself were accursed from Christ for my brethren.” (Romans 9:3.) The fact is, that intent on the welfare of the elect people, they neither of them examine critically into particulars, and therefore devote themselves in behalf of the whole Church; inasmuch as this general principle was deeply rooted in their minds, that if the welfare of the whole body were secured, it would be well with the individual members. Hence ⁶⁸ the question arises whether it is a pious feeling to prefer the salvation of others to our own? Some being afraid lest the example of Moses and Paul should be prejudicial, have said that they were only influenced by their zeal for God’s glory, when they devoted themselves to eternal destruction; and that they did not prefer the people’s salvation to their own. Even, however, though this should be accepted, still their words would have been hyperbolical; for, although God’s glory may well be preferred to a hundred worlds, yet He so far accommodates Himself to our ignorance, that He will not have the eternal salvation of believers brought into opposition with His glory; but has rather bound them inseparably together, as cause and effect. Moreover, it is abundantly clear that Moses and Paul did devote themselves to destruction out of regard to the general salvation. Let, therefore, that solution which I have advanced hold good, that their petition was so confused, that in the vehemence of their ardor they did not see the contradiction, like men beside themselves. Nor is it matter of surprise that they should have been in such perplexity, since they supposed that by the destruction of the elect people God’s faithfulness was abandoned, and He Himself in a manner brought to nought, if the eternal adoption wherewith He had honored the children of Abraham should fail.

By “the book,” in which God is said to have written His elect, must be understood, metaphorically, His decree. But the expression which Moses uses, asking to be blotted out of the number of the pious, is an incorrect one, since it cannot be that one who has been once elected should be ever reprobated; and those lunatics who, on this ground, overturn, as far as they can, that prime article of our faiith concerning God’s eternal predestination, thereby demonstrate their malice no less than their ignorance. David uses two expressions in the same sense, “blotted out,” and “not written:”

“Let them be blotted out of the book of the living, and not be written with the righteous.” (Psalm 69:28.)

We cannot hence infer any change in the counsel of God; but this phrase is merely equivalent to saying, that God will at length make it manifest that the reprobate, who for a season are counted amongst the number of the elect, in no respect belong to the body of the Church. Thus the secret catalogue, in which the elect are written, is contrasted by Ezekiel 13:9 with that external profession, which is often deceitful. Justly, therefore, does Christ bid His disciples rejoice, “because their names are written in heaven,” (Luke 10:20; ) for, albeit the counsel of God, whereby we are predestinated to salvation, is incomprehensible to us,

“nevertheless (as Paul testifies) this seal standeth sure, The Lord knoweth them that are his.” (2 Timothy 2:19.)

33. Whosoever hath sinned against me, him will I blot out. In these words God adapts Himself to the comprehension of the human mind, when He says, “him will I blot out;” for hypocrites make such false profession of His name, that they are not accounted aliens, until God openly renounces them: and hence their manifest rejection is called erasure. Moreover, God reproves the preposterous request of Moses, inasmuch as it does not consist with His justice to reject the innocent; whence it follows, that Moses had prayed inconsiderately. The sum is, that God, whenever He punishes the ungodly and iniquitous, pays them the wages which they have earned; whereas He never punishes the just. Yet it is to be observed, that when God declares that he will be the avenger of sins, His mercy is not excluded, whereby He buries the transgressions of His people, so that they come not into mind. Thus, when Paul says, “Neither fornicators, nor adulterers, nor thieves, nor covetous, nor murderers, nor revilers, shall possess the kingdom of God,” ⁶⁹ (1 Corinthians 6:9, 10;) it would be incorrect to conclude that they were all shut out from the hope of salvation; since he only speaks of the reprobate, who never repent, so that being converted they may obtain grace.

34. Therefore now go, lead the people. In these words God shews that He is appeased, for it was a sure sign of His reconciliation that His angel is appointed to guide them during the rest of their way. The exposition which some give, that an angel is now promised to take care of them, such as Daniel testifies to have been sometimes assigned even to heathen nations, and an instance of which we shall see in the next chapter, is but a poor conjecture; besides, God declares that though the people have departed from the faith, still He stood firm to His agreement as to their enjoyment of the promised inheritance.

His postponement of their punishment is an indirect reproof of the people’s wickedness, as though He had said that they were of so perverse a nature that they would hereafter give many fresh occasions for it. If any object that, whenever God afterwards punished other sins, He did not then take into account this act of idolatry, I reply that it is no new thing with God, when men contract again fresh guilt, to accumulate their punishments, and also to call to judgment many sins together under one general punishment. Besides, we know that God casts the iniquity of the fathers upon the children to the third and fourth generation. Lastly, there is nothing to prevent Him from visiting at another time with temporal punishments the iniquity which He has once pardoned; for wherefore did He then forgive them? Was it not lest the truth of His covenant, should perish? Those, then, whom He thus was unwilling to destroy, He might at His own time call up again for punishment, provided the chastisement were but moderate. Hence let us learn not to flatter ourselves, if ever God suspends His judgment, ⁷⁰ nor to abuse His long-suffering, as if we had escaped with impunity.

35. And the Lord plagued the people. Moses here briefly attributes to God what he had before related as to the slaughter of the three thousand, lest any should think that he had smitten them with immoderate severity. Therefore Paul bids us consider in this history, as in a mirror, how greatly displeasing to God idolatry is; lest we should imitate those who were smitten by His hand. (1 Corinthians 10:7.) The indignation of Moses is consequently connected with the command of God. Meanwhile he commends the mercy of God in having spared Aaron, whilst he speaks of the calf as his work, as well as of the whole of the people; in a different way indeed, for Aaron formed the calf at their request; still the criminality was common to them.

EXODUS 33

EXODUS 33:1-23

consume thee in the way. forte consumam to in via. 4. And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.

4. Audiens autem populus verbum hoc malum, luxerunt: nec posuit quisquam ornamentum suum super se.

5. For the Lord had said unto Moses, Say unto the children of Israel, Ye are a stiff-necked people; I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.	5. Dixerat enim Jehova ad Mosen, Die filiis Israel, Vos estis populus durae cervicis: momento uno ascendam in medium tui, et consumam te. Nunc ergo depone ornamentum tuum a te, et sciam quid faciam tibi.
6. And the children of Israel stripped themselves of their ornaments by the mount Horeb.	6. Et spoliaverunt se filii Israel ornamentis suis a monte Horeb.
7. And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it The Tabernacle of the Congregation. And it came to pass, that every one which sought the Lord went out unto the tabernacle of the congregation, which was without the camp.	7. Moses autem accepit tabernaculum, et extendit illud sibi extra castra, procul a castris: (vocaverat autem illud tabernaculum conventionis) et quicunque requirebat Jehovam, egrediebatur ad tabernaculum conventionis quod erat extra castra.
8. And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent-door, and looked after Moses, until he was gone into the tabernacle.	8. Praeterea quando egrediebatur Moses ad tabernaculum, assurgebat universus populus: stabantque singuli ad ostium tentorii sui, et aspiciebant post Mosen, donec ingrederetur tabernaculum.
9. And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and	9. Erat autem quando egrediebatur Moses tabernaculum, descendebat

stood at the door of the tabernacle, and the Lord talked with Moses.

columna nubis, stabatque ad ostium tabernaculi, et loquebatur eum Mose. 10. And all the people saw the cloudy pillar stand at the tabernacle-door: and all the people rose up and worshipped, every man in his tent-door.

10. Videns vero universus populus columnam nubis stantem ad ostium tabernaculi, assurgebat universus populus, et adorabat quisque ad ostium tentorii sui.

11. And the Lord spake unto Moses, face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.	11. Et loquebatur Jehova facie ad faciem, quemadmodum alloquitur quispiam amicum sumn: postea revertebatur ad castra, at minister ejus Jehosua filius Nun juvenis non recedebat e medio tabernaculi.
12. And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me: yet thou hast said, I know thee by name, and thou hast also found grace in my sight.	12. Et dixit Moses ad Jehovam, Vide tu dicis mihi, Educ populum hunc, et tu non indicasti mihi quem missurus sis mecum. Atqui tu dixisti, Novi te ex nomine, atque etiam invenisti gratiam in oculis meis.
13. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight; and consider that this nation is thy people.	13. Nunc ergo si modo inveni gratiam in oculis tuis, ostende quaeso mihi viam tuam et cognoscam to, atque inventare gratiam in oculis ruts, et vide quod populus tuus sit gens ista.
14. And he said, My presence shall go with thee, and I will give thee rest.	14. Et dixit, Facies mea praecedet, et requiescere faciam te.
15. And he said unto him, If thy presence go not with me, carry us	15. Cui respondit, Nisi facies tua praecedat, ne educas nos

not up hence. hinc. 16. For wherein shall it be known here that I and thy people have found grace in thy sight? Is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth.

16. Et (certe) qua in re notum erit hic quod invenerim gratiam in oculis tuis ego, et populus tuus? nonne quum ambulaveris nobiscum, et separabimur ego et populus tuus ab omni populo qui est super faciem terrae?

17. And the Lord said unto Moses, I will do this thing also that thou hast spoken; for thou hast found grace in my sight, and I know thee by name.	17. Et dixit Jehova ad Mosen, Etiam rem hanc quam dixisti faciam: quia invenisti gratiam in oculis meis, et novi te ex nomine.
18. And he said, I beseech thee, shew me thy glory.	18. Adjecitque, Ostende mihi quaso gloriam tuam.
19. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.	19. Cui respondit, Ego praeterire faciam omnem decorem meum ante faciem tuam, et vocabo ex nomine Jehovae coram te: et miserebor, cujus miserebor: et clemens ero in quem clemens ero.
20. And he said, Thou canst not my face: for there shall no man see me, and live.	20. Dixit praeterea, Non poteris videre faciem meam: quid non videbit me homo, et vivet.
21. And the Lord said,: Behold, there is a place by me, and thou shalt stand upon a rock:	21. Dixit postremo Jehova, Ecce, locus apud me, et stabis supra petram.

22. And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by:

22. Erit autem quum pertransibit gloria mea, ponam te in spelunca petrae, et protegam te manu mea donec transiero. 23.And I will take away mine hand, and thou shalt see my back parts; but my face shall not be seen.

23. Postea removebo manum meam, et videbis posteriors mea, facies vero non videbitur.

1. Depart, and go up hence, thou and the people. I have used the pluperfect tense; ⁷¹ for the reason is here given, whereby Moses was stirred up to such vehemence in prayer, viz., because, although God had not altogether abandoned the care of the people, still He had renounced His covenant, and had proclaimed to them that, after He had once performed His engagement of giving them possession of the land, He would have no more to do with them. Wherefore, what is here related, preceded, in order of time, the prayer of Moses; for, being astonished at the sad and almost fatal message, he burst forth into that confused and wild request, that he might be blotted out of the book of life.

Let us now endeavor to elicit the true meaning of the passage. It is plain, that when God bids Moses depart with the people, He utterly renounces the charge which He Himself had hitherto sustained. He only promises that He will cause them to attain the promised inheritance, and not that He will preside over them, will there preserve them in safety, and even cherish them, as a father does his children; in fact, that he will merely fulfill the promise He had made to their fathers. And thus He anticipates their complaints; for they might reply, that consequently His promise would be rendered vain and ineffectual; but by way of anticipation, He says, that although He should renounce them, still He should maintain this truth, because He will cast out the inhabitants of the land of Canaan, so that their abode would be vacant for them. In sum, He repudiates them, that they may no longer count themselves to be His peculiar people, or expect more from Him, than as if they were strangers, He mentions His oath, lest they should accuse Him of faithlessness; as if He had said that He should be discharged from His engagement when they had obtained the land. And thus, whilst depriving them of the hope of salvation, and the grace of adoption, He still asserts the stability and stedfastness of His covenant. I, therefore, understand the word angel in a different sense from that which it has just before, and in many other passages of this book; for, when mention was before made of the angel, the familiar presence of God was denoted by it, nay, it was used interchangeably with the name of God itself. But here God is said to be so about to send the angel, as to separate Himself from the people. “I will not go up (He says) in the midst of thee;” and the reason is subjoined, viz., because it could not be that He could endure any longer their perverse spirits. Again He uses a similitude taken from refractory oxen, which cannot be broken to bear the yoke. The sum is, that because they are so intractable, God cannot perform the office of their guide without straightway destroying them.

4. And when the people heard these evil tidings. Hence it more clearly appears that, as I have said, it was like a thunderbolt to them when God withdrew Himself from the people; for this divorce is more fatal than innumerable deaths. It might indeed at first sight seem delightful to be the masters of a rich and fertile land; but dull as the people generally were, God smote them suddenly, so that all its delights became insipid, and its fruitfulness like famine itself, when they perceived that they would be but fatted unto the day of slaughter. A useful piece of instruction is to be gained from hence, viz., that if we neglect God’s favor and are captivated by the sweetness of His blessings, we are ensnared like fishes on a hook. God promised the Israelites what might attract them for a little season: He denied them what they should have alone desired, that He would be their God. The evil tidings affected them with sorrow, for they felt that men cannot be happy unless God be propitious; nay, that nothing can be more wretched than to be alienated from Him. “It is good for me to draw near to God,” (Psalm 73:28,) says David; and elsewhere, “Blessed is the nation whose God is the Lord,” (Psalm 33:12, and <19E415>Psalm 144:15;) again, “the Lord is the portion of mine inheritance, my lot is fallen in pleasant places.” (Psalm 16:5, 6.) This, therefore, is the climax of all miseries to have God against us, whilst we are fed by His bounty; and consequently the Israelites began to shew some wisdom, when, awaking from their lethargy, they counted all other things as naught, unless God should pursue them with His paternal favor. We infer from the grossness of their stupidity, that it was brought to pass by a special gift of God, that they were affected with such sorrow as to conduct them to a solemn mourning. First, Moses says that they did not put on their ornaments, and then that they were commanded by God to put them off; but this will be perfectly consistent if we take the latter as explanatory, as if he had said that they did not wear their ornaments because God had forbidden it, by enjoining them to mourn.

God here assumes the character of an angry judge, preparing to inflict vengeance in His wrath, in the words, “I will come up into the midst of thee in a moment, and consume thee;” in order that their alarm may humble them the more, and stir them up to earnest prayer. It was avisible sign of mourning to He in squalidhess and uncleanness, that thus their penitence might be openly testified; for there was no efficacy in the rite and ceremony to propitiate God, except in so far as the inward affection of the mind manifested itself by a true and genuine confession. For we must bear in mind what God requires by Joel, (2:13,) that we should “rend our heart, and not our garments;” nevertheless, whilst He cares not for the outward appearance, nay, whilst He abominates hypocrisy, still, if the sinner has truly repented, it cannot be but that, humbly acknowledging his guilt, he will add the outward profession of it. For if Paul, who was guiltless of any offense, deemed that the Corinthians were to be mourned for by him when they had not “repented of their uncleanness, and fornication, and lasciviousness,” because God humbled him in their sin, (2 Corinthians 12:21;) how should not those mourn publicly who are conscious of their own guilt, especially when, being convicted by the judgment of men, they are summoned to the tribunal of God? And therefore it is not without reason that he elsewhere teaches, that the sorrow which worketh repentance should also bring forth these other fruits, viz., carefulness, clearing of themselves, indignation, fear, vehement desire, zeal, revenge. (2 Corinthians 7:10, 11.) For the sake of example also, sinners should not only grieve in silence before God, but willingly undergo the penalty of ignominy before men, so as by selfcondenmation to confess that God is a just Judge, to provoke others to imitate them, and, by this warning of human frailty to prevent them from a similar fall.

After, however, God has inspired them with fear, He allays His anger as it were, and declares that He will consider what He will do with them, in order that they may gather courage to ask for pardon; for, although he does not actually pardon them, He sufficiently arouses them to hope, by giving them some taste of His mercy; for, by seeming to leave them in suspense, it is not with the intention that they should approach Him hesitatingly to ask forgiveness, but that their anxiety may urge them more and more to earnest prayer, and keep them in a state of humility.

7. And Moses took the tabernacle. This was a sign of the divorce between God and the Israelites, that the tabernacle should be removed from the camp and pitched at a distance, as if God were tired of His connection with them. He had promised as a special blessing that He would dwell in the midst of the people; and now, by departing elsewhere, He declares them to be polluted. In a word, the removal of the tabernacle was like the breaking of the tables; for, just as by the breaking of the tables Moses dissolved the covenant of God, so he thus deprived the Israelites for a time of His company and presence. ⁷² The explanation which some give that it was Moses’ own tabernacle, is refuted by many sound arguments. First, it is not said that he took away his own tabernacle, but the word tabernacle is used simply and without any affix, κατ’ ἐξοχήν Secondly, he did not change his own place of habitation, but only went out thither from time to time for the purpose of worshipping, or, at any rate, of consulting God. Thirdly, it would have been by no means lawful to assign the sacred name which God had bestowed on His Sanctuary to a private tabernacle. Fourthly, God, by manifesting His glory there, testified that it was His own dwelling-place. Fifthly, it would have been absurd that the people should have sought God in that direction, unless the place had been sacred. Sixthly, the object (of its removal,) which I have above adverted to, must be taken into consideration, for Moses did not withdraw himself from the people, but rather continued, as was his custom, in the midst of the camp, and merely wished to shew that God withdrew Himself from that profane place lest He should be infected by the contagion; so that it was a kind of excommunication. It is said, indeed, that he pitched it for himself, yet not for his private use, as is plain from the context, but in accordance with the common form of expression, ⁷³ in which wl, lo, is often redundant; still properly speaking, he did pitch it for himself, for he alone, had access to it, apart from others. Those who understand it to have been his private tabernacle, suppose that their opinion is supported by what follows, viz., that he called it, the tabernacle, Moed; ⁷⁴ for they thence infer that it had not before been distinguished by that honorable title. But this objection is easily got over, since it is more probable that this was inserted parenthetically in the text, and therefore may be properly rendered in the pluperfect tense. For by this clause the reason is alleged why God had betaken Himself elsewhere, viz., that the place which He had appointed for covenanting with the people should remain deserted. Nevertheless, if we should refer it to this actual time, it will not be unsuitable that the people, at the present moment, should be reminded of their sad separation, and that Moses, in order to inflict more ignominy and shame upon them, should have called it the tabernacle of convention, though it was now far distant from the camp. As to the word Moed, I will not repeat what I have elsewhere said. Let my readers, therefore, refer to it at the end of chapter 29. ⁷⁵

1. . and it came to pass that every one which sought the Lord. Some translate it, “asked counsel;” but, in my opinion, the ordinary signification is preferable. Whether, therefore, they desired to testify their piety by public worship, or to pray, or to seek counsel in doubtful matters, they went out towards that sanctuary in order that their eyes might rest upon it. Moses does not mean that they actually came to the place, from access to which they knew themselves to be prohibited on account of their pollution. But their thus going out was in token of repentance; as though they acknowledged that they were unworthy to receive an answer from God, unless they departed from that place which they had defiled by their atrocious crime. Now, it was useful for them to be thus humbled, in order that idolatry might be held in greater detestation. Nor is there any contradiction in what follows, viz., that they “stood, every man at his tent-door,” whenever Moses went out; for the glory of God, which at that time was more manifest, was such as then to inspire them with greater reverence and terror. Whensoever, therefore, the mediator presented himself before God, they were permitted to do no more than behold from afar the pillar of cloud which then enveloped Moses, so as to separate him from them. Meanwhile, it must be observed, that though God at this time departed from them, it was only so far as to reject them from close access to Him, and not that they were altogether alienated. For their worship was a sign of faith; they were allowed to pray to God and implore His favor; and they knew that they were heard in the person of Moses. Their separation, therefore, was not such as totally to cut off the hope of pardon, but such as to quicken their anxiety, and to exercise them to repentance. Thus God often designedly hides His face from sinners in order to invite them to Him in true humiliation. And this we nmst carefully attend to, lest, when He chastises us either by word or deed, terror, or a sense of our criminality, should hinder our prayers; but rather let us seek Him from however great a distance. The object of excommunication is nearly similar; for those whom the Church rejects from the company of the faithful,are delivered to Satan, but only “for the destruction of the flesh, that the spirit may be saved in the day of the Lord;” (1 Corinthians 5:5; ) and hence Paul would not have them counted as enemies, but admonished as brethren. (2 Thessalonians 3:15.)

When it is said that “the people rose up, and stood every man at his tentdoor,” some improperly, as I conceive, refer it to mere respect to him as a civil magistrate, as if honor was thus paid to their leader; but I rather suppose that:, when at stated hours Moses presented himself before God in the name of all, they partook in his service and worship. Wherefore also they followed him with their eyes, until the cloud covered him. To the same effect this rising up is repeated immediately afterwards, where reference is made to the cloudy pillar. Wherefore I have no question but that both verses must be expounded as relating to spiritual worship. But we have elsewhere shewn how they testified their piety before the visible sign, without worshipping God therein in any gross imagination.

11. And the Lord spake unto Moses face to face. Moses will hereafter be dignified by this distinction, where God would declare the difference between him and other Prophets. (Numbers 12:8.) Familiar intercourse is therefore described in this phrase, as if it were said that God appeared to Moses by an extraordinary mode of revelation. If any object that there is a contradiction between this statement and what we shall presently see, “Thou canst not see my face,” the solution is easy, viz., that although God revealed Himself to Moses in a peculiar manner, still He never appeared in the fullness of His glory, but only so far as man’s infirmity could endure. For this expression contains an implied comparison, i.e., that no man was ever equal to Moses, or arrived at such a pitch of dignity. And this tends to magnify the Law, that Moses its minister reported what he had familiafly learnt, so that no ambiguity might be suspected. When it is said that Joshua departed not from the tabernacle, we gather that the dwelling-place of Moses was in the camp; and perhaps the fact of his being a young man is mentioned, ⁷⁶ in order more highly to illustrate God’s grace, in choosing that he should have the charge of the sanctuary. It is true that Joshua at this time was of mature age; but God’s special blessing was manifested in him, in that God passed over many old men, and set him who was younger to be the keeper of His tabernacle.

12. See, thou, sayest unto me, Bring up this people. Moses is still diligently engaged in endeavoring to reconcile the people, for the fuller promise was inserted by way of anticipation. Since the revolt, however, God had promised no more than that He would give the land to the people; but although wishing only to assure them that they should possess the land, He had added that His angel should lead them, still this was but a temporary blessing, and one which He is wont to confer promiscuously on other nations also. Thus Moses saw that he and the people were deprived of a special privilege which they had previously enjoyed; for that same angel who had gone before them was frequently called the God of hosts, in order that they might perceive that God was present with them in a peculiar manner. Hence Moses complains not without cause that God had not signified whom He would send, inasmuch as, when He spoke generally of an ordinary angel, He had withdrawn that special Deliverer, the guardian of the people, and the perpetual maintainer of their safety. He does not, therefore, request that Aaron should be restored to him, or that any companion should be associated with him in his difficult and arduous task; but he desires to be assured of the continuance of God’s previous favor. As the ground of his confidence in asking, he adduces nothing but the promises of God. He rests, then, on no dignity of his own, nor alleges any duties performed, whereby he had merited so great favor; but contents himself with this brief statement, Lord, cause the event to correspond with Thy words. We have already shewn ⁷⁷ what it is to “know by name,” viz., to choose from amongst others, or to hold in peculiar honor. After, however, Moses had made mention of what had been promised by God, he implores him by this grace, “if (says he) I have found grace in thy sight,” confirm or ratify it by this proof, i.e., by again undertaking the care of us; for by the way of God he means that guidance in which He had declared that He would go before them to shew them the way. In a word, he requests that this token of favor should be given them, that God should continually guide His people. Therefore, He says, thus shall I know thee, and it will appear that I am acceptable to thee. Finally, he refers to the Covenant of God with the whole people; as much as to say, that although God should be unwilling to grant this to him alone individually, still there was a weightier reason, viz., because God had adopted that people; and, consequently, it was just that he should distinguish it from other nations by peculiar marks.

14. And he said, My presence shall go with thee. We gather from this answer what the desire of Moses was, for God, in accepting his prayer, affirms in one word that He will go before them as He was wont, and this was a sure pledge of His presence in no ordinary manner. For although the whole world is governed by His providence, still His face does not therein appear so conspicuously as in His protection of the Church’s welfare. And, in fact, since the same Angel, who had before presided over the camp, now undertakes the charge of guiding the people, the eternal divinity of Christ is clearly proved from hence.

This clause, “My face ⁷⁸ shall go before,” is equivalent to his saying, I will so go before thee, that thou shalt truly perceive that I am with thee, as if thou shouldst see my face set before thine eyes in a mirror. Now, since this was fulfilled in Christ, it follows that He is the eternal God, whose glory, power, and majesty is far above all creatures. The rest which He promises has reference to the perseverance of His grace, and its final accomplishment, ⁷⁹ as if it were said, when the people shall have entered the land, they shall be under God’s protection and guardianship; for what was common to the whole people is ascribed to the person of Moses.

15. And he said unto him, If thy presence go not. Moses accepts what is accorded to him, whilst at the same time he signifies that it would be better and more desirable for him to perish in the desert than to go any further without the manifest token of God’s presence; and this he confirms in the following verse, and therefore I have inserted the expletive particle certe (indeed,) although the copula might also be resolved into the causal particle nam (for.) For he declares that the paternal favor wherewith God had embraced the people could not be known unless He should remain with them. They are mistaken who suppose that something different is here indicated from what was said just before, for exactly in the same sense God is said to go before, and to dwell in the midst of His people; but Moses refers to the promise already given, the symbol of which was the Tabernacle of the Covenant, which just before had been removed from its proper place to punish the people’s sin. What he adds at the end of the verse, ⁸⁰ “and we shall be separated,” may also be resolved, “that thus we may be separated,” or, “because in this way we shall be separated.” Whence it is abundantly clear that the favor which is mentioned refers to their election or gratuitous adoption, and is its fruit or effect. For it was the intention of Moses to restore the Covenant which had been violated by the people to its original force, as if the people were reinstated in that honorable condition from whence they had fallen. And surely this is our real happiness after all, to be separated from heathen nations as God’s own property; as it is said in <19A604>Psalm 106:4, “Remember me, O Lord, with the favor that thou bearest unto thy people: O visit me with thy salvation.”

17. And the Lord said unto Moses, I will do this thing also. He adds nothing new, but confirms by repetition what He had just said, in order to remove all doubt. Still He declares that He is induced by no other reason than by the gratuitous favor wherewith He had embraced Moses. This, therefore, is a kind of renewal of the Covenant, when the people is consecrated to God, so as to recover again the sacerdotal kingdom.

18. And he said, I beseech thee, shew me thy glory. Thus far the desires of Moses had been confined within the limits of moderation and sobriety, but now he is carried beyond due bounds, and longs for more than is lawful or expedient; for it is plain from his repulse that he had inconsiderately proceeded further than He should. He desires that God should be revealed to him more closely, and in a more manifest form than before. Still it is not foolish curiosity that impels him to this, which so often tickles men’s minds, so that they daringly attempt to penetrate into the deepest secrets of heaven; for he had no other design than to be animated to confidence, whereby he might more cheerfully go on with his charge. But that the desire itself was improper though its object was correct, we learn from the reply of God, wherein He shows that it would be injurious and fatal to Moses, if he should obtain that which he seeks as great privilege. ⁸¹

How, then, will it be with us, if the vanity of our nature tempts us to investigate God’s glory more deeply than is right? Wherefore let this passage act as restraint upon us, to repress the speculations which are too wild and wanton in us, when we desire to know what God would have concealed from us. This is the rule of sound and legitimate and profitable knowledge, to be content with the measure of revelation, and willingly to be ignorant of what is deeper than this. We must indeed advance in the acquisition of divine instruction, but we must so keep in the way as to follow the guidance of God.

19. And he said, I will make all my goodness pass. At the outset He declares how far He has listened to Moses; but a limitation is presently added to prevent excess. Thus his prayer is not altogether rejected, but only so far as he was too eagerly set on beholding the perfection of God’s glory. The passing by signifies a vision of brief duration; as if He had said, Let it suffice thee to have seen once, as for a moment, my glory, when it shall pass before thine eyes. The word bwf, tub, which I have rendered beauty, (decorem,) others translate good, (benum;) and hence, some take it to mean goodness; but the expression beauty (pulchritudinis, vel decoris) is more suitable, in which sense we find it used more than once. Hence that which is pleasing and delectable is said to be good to be looked upon.

“To call in the name of the Lord,” ⁸² I understand thus, to declare in a clear and loud voice what it is useful for us to know respecting God Himself. It had been said before to Moses, “I am the God of Abraham, of Isaac, and of Jacob, — but by my name, — was I not known to them.” (Exodus 6:3.) Whereas, then, Moses was already superior to the patriarchs, he is now still more highly exalted, inasmuch as God makes Himself more fully known to him, and carries His manifestation of Himself to its very utmost. First, therefore, it must be borne in mind that God was now known to Moses more familiarly than heretofore; still, at the same time, let it be observed, that although a vision was exhibited to his eyes, the main point was in the voice; because true acquaintance with God is made more by the ears than by the eyes. A promise indeed is given that he shall behold God; but the latter blessing is more excellent, that God will proclaim this name, so that Moses may know Him more by His voice than by His face; for speechless visions would be cold and altogether evanescent, did they not borrow efficacy from words. Thus, therefore, just as logicians compare a syllogism to the body, and the reasoning, which it includes, to the soul; so, properly speaking, the soul of a vision is the doctrine itself, from whence faith takes its rise.

. . . and will be gracious to whom I will be gracious. It will be well to consider how this sentence is connected with the foregoing, which has been either altogether neglected, or not sufficiently attended to. As to me, although I think that God’s mercy is magnified by the fact, that He deals so indulgently to this guilty people, still I have no doubt but that He desired purposely to cut off occasion from the audacity of men, lest they should exclaim against his unwonted and as yet unheard of liberality; for, whether God executes His judgments, or mercifully pardons sins, profane men never cease to quarrel with Him; ⁸³ thus, out of mere disputatiousness, they ask why He delayed the advent of His Son for so many ages; why He has deigned to bring forth the light of the Gospel out of darkness in our own days; nay, they take flight even to the creation of the world, inasmuch as it seems absurd to them that God should have been idle for so many ages, and therefore they inquire, in ridicule, why it at length entered His mind to make the world, which has not yet reached its sixth millennium? Especially, however, does the frowardness of many advance beyond all due bounds on this point, viz., because the reason does not appear, why God should be merciful to one nation or one age, and severe both to other ages and other nations. Hence the admirable counsel of God, whereby He has chosen some, and reprobated others, has always been exposed to the calumnies of ungodly men; for unless they see the cause of the diversity, they do not hesitate to condemn the injustice of God in making this distinction between the two. ⁸⁴ God here checks this insanity, and asserts His power, which men, or rather worms of the earth, would gladly deprive Him of, viz., that according to His own will He exercises peculiar mercy towards whomsoever He pleases. When the Prophet relates how the fathers obtained possession of the land of Canaan, he assigns no other reason except that God “had a favor unto them.” (Psalm 44:3.) And this doctrine, which filthy dogs endlessly assail with their barking, everywhere occurs in the Scriptures. Especially, however, do they rail when God shews Himself to be propitious, and beneficent towards the unworthy. For this reason Paul reminds believers of the incomprehensible counsel of God, because, by the preaching of the Gospel, He revealed the mystery, which was kept secret from all eternity.

(Romans 16:25.) Again, because by ingrafting the Gentiles into the body of the Church, from which they had so long been aliens, He commends the depths of that mystery, which, though hidden even from angels, He made known to all men in the fullness of time. (Ephesians 3:9.) With the same intent, He here expressly declares that the cause why He manifests Himself to Moses more fully than of old to the patriarchs, is only to be sought in His own counsel or goodpleasure. Now, although this in the first place relates to Moses, still, inasmuch as he beheld the glory of God for the common good of the people, this mercy, which is referred to, extends to them all. And assuredly it was an inestimable proof of God’s grace that, after this most disgraceful fall and wicked apostasy of the people, He nevertheless revealed Himself more clearly than before to Moses for their spiritual good. This, indeed, is certain, that by this reply a restraint is put upon whatever carnal feelings might allege in consideration of the novelty of the act; as if God had declared in one word that the dispensation of His grace is in His own sole power; and that men not only do amiss: but are carried away by impious and blasphemous madness when they endeavor to interfere with Him; as if it were their business to arraign that supreme Judge whose subjects they are. The mode of expression simply tends to this, that God’s will is superior to all causes, so as to be the reason of all reasons, the law of laws, and the rule of rules. And surely, as long as men permit themselves to inquire into the secret counsels of God, there will be no bounds to their seditiousness. God, therefore, does not correct this insanity by disputing with it, but by the assertion of His right to be free in the dispensation of His grace; for in His sovereignty He says that He will be merciful to whomsoever He will. Let us beware, then, lest, when He is kind, our eyes should be evil.

Further, the better to convince dissatisfied men of their pride and temerity, He sets forth His mercy and compassion; as much as to say, that He is under obligation to none; and hence that it is an ⁸⁵ unworthy thing in them to murmur, because He does not indiscriminately do good to them to whom He owes nothing. Hence it is clear how appropriately Paul, when treating of gratuitous election, accommodates this passage to the matter in hand, (Romans 9:15,) viz., that God must be by no means accounted unjust, because He passes by some and elects others; for the words loudly proclaim that God’s grace is destined to a certain number of men, so as not to appear equally in all. The phrase itself needs no exposition, for it is common in all languages when we wish to prevent our reasons from being investigated, to repeat the point in question; thus, a person, wishing to rid himself of the censures of others, would say, I will go whither I will go, or I will do what I will do.

20. And he said, Thou canst not see my face. Moses had indeed seen it, but in such a mode of revelation, as to be far inferior to its full effulgence. Long before the birth of Moses, Jacob had said, “I have seen God face to face,” (Genesis 32:30;) and to Moses, as I have lately shewn, a still clearer vision was vouchsafed. Now, however, he obtains something better and more excellent; and yet not so as perfectly to see God such as He is in Himself, but so far as the human mind is capable of bearing. For, although the angels are said to see God’s face in a more excellent manner than men, still they do not apprehend the immense perfection of His glory, whereby they would be absorbed. Justly, therefore, does God declare that He cannot be seen by a mortal man; for we shall not see him as He is, until we shall be like Him. (1 John 3:2.) For it must needs be that that incomprehensible brightness would bring us to nothing. God, therefore, whilst He withholds us from a complete knowledge of Him, nevertheless manifests Himself as far as is expedient; nay, attempering the amount of light to our humble capacity, He assumes the face which we are able to bear.

21. And the Lord said, Behold, there is a place by me. This description may illdeed appear puerile, but it is well adapted to our imperfection; nor will any despise it who is duly conscious of his own imbecility and ignorance. There seems to be a contradiction between these two things, that the beauty of God should be shewn to Moses, and still that the sight of Him should be refused. This difficulty is here solved, for Moses was to see God only from behind. It is a similitude taken from men, whom we only partially recognise, if their face be turned away; for clear recognition is only obtained by seeing the face and countenance.

The fissure or hole in the rock was like a narrow and oblique window, which so far admits the sun’s rays as that one, who is shut up in a deep and obscure place, may receive some advantage from the light, yet never see the sun itself nor enjoy its brightness. Thus we, imprisoned as it were in our bodies, cannot behold God’s glory freely and directly; but He illuminates us obliquely, so that at least we see Him from behind. I do not speak of all, but of the most perfect amongst us, such as Moses was, who, although he obtained the extraordinary privilege which is here recorded, yet could not endure God’s glory through the infirmity of his flesh; and therefore the hand of God was interposed, so that he should only see Him in part. By God’s hand is meant the darkness wherewith He was covered, lest the eyes of Moses should be stretched in curiosity to see further than was lawful. Some ⁸⁶ refer “my back parts” to the fullless of time, when Christ was manifested in the flesh, as if it were said, Thou shalt not see me until clothed in human nature; this is a subtle speculation, but by no means sound, nay, altogether wide of the genuine meaning.

EXODUS 34

EXODUS 34:1-10, 27-50

1. And the Lord said unto Moses, Hew thee two tables of stone like unto the first; and I will write upon these tables the words that were in the first tables, which thou brakest.

1. Et ait Jehova ad Mosen, Dola tibi duas tabulas instar priorum: et scribam in his tabulis verba quae fuerunt in tabulis prioribus quas fregisti.

2. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount.	2. Esto ergo paratus mane, et ascende mane montem Sinai: stesque mihi illic super verticem ipsius montis.
3. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.	3. Nullus ascendat tecum, nec ullus videatur in toro monte, etiam oves ant boves non pascantur in prospectu montis hujus.
4. And he hewed two tables of stone, like unto the first: and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone.	4. Dolavit ergo duas tabulas lapideas instar priorum: consurgens Moses mane ascendit in montem Sinai, sicut praeceperat ei Jehova, et accepit in manu sua duas tabulas lapideas.
5. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord.	5. Tunc descendit Jehova in nube, et stetit coram eo illic, et clamavit in nomine Jehova.
6. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and	6. Transiens, inquam, Jehova ante eum, clamavit, Jehova, Jehova, Deus misericors et clemens, tardus ad iram, et

abundant in goodness and truth, multus misericordia et veritate: 7. Keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear theguilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

7. Servans misericordiam millibus, auferens iniquitatem, et transgressionem, et peccatum, et innocentem non faciens, visitaris iniquitatem patrum super filios filiorum in tertios et quartos.

8. And Moses made haste, and bowed his head toward the earth, and worshipped.	8. Festinans autem Moses inclinavit se ad terram, et adoravit,
9. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us, (for it is a stiff-necked people,) and pardon our iniquity and our sin, and take us for thine inheritance.	9. Dixitque, Si nunc inveni gratiam in oculis tuis, Domine mi, proficiscatur agedum Dominus meus in medio nostri: et quia populus durae cervicis est, propitius sis iniquitati nostrae et peccato nostro, ut possideas nos in hereditatem.

10. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.

10. Et dixit, Ecce, ego pereutiam foedus eoram toro populo tuo, et edam miracula quae non sunt creata in universa terra, et in cunctis nationibus: et videbit totus populus in eujus medio es, quod terribile sit opus Jehovae quod facio tecum. 27. And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.

27. Et dixit Jehova ad Mosen, Scribe tibi verba haec: quia secundum verba haec pepigi foedus tecum, et cum Israele.

28. And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water: and He wrote upon the tables the words of the covenant, the ten commandments.	28. Fuit autem ibi cum Jehova quadraginta dies, et quadraginta noctes: panem non edit et aquam non bibit: et scripsit in tabulis verba foederis, decem verba.
29. And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, (when he came down from the mount,) that Moses wist not that the skin of his face shone while he talked with Him.	29. Factum est autem quum descenderet Moses e monte Sinai, habens duas tabulas testimonii in manu sun: quum ergo descenderet e monte, nesciebat quod resplenduisset cutis faciei suae quando loquutus erat cum eo.
30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone: and they were afraid to come nigh him.	30. Viditque Aharon et omnes filii Israel ipsum Mosen, et ecce, splendebat cutis faciei ejus: timueruntque accedere ad eum.
31. And Moses called unto them: and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.	31. Et vocavit filius Moses: reversique sunt ad eum Aharon et omnes principes coetus. Tunc loquutus est Moses ad cos.
32. And afterward all the children of Israel came nigh: and he gave them in commandment all that the Lord had spoken with him in mount Sinai.	32. Deinde appropinquarunt omnes filii Israel, et praecepit eis cuncta quae loquutus fuerat Jehova cum eo in monte Sinai.
33. And till Moses had done speaking with them, he put a vail on his face.	33. Porro quum finem fecisset loquendi Moses cum eis, posuit velamen super faciem suam.
34. But when Moses went in before the Lord, to speak with him, he took the vail off, until he	34. Quum vero ingrederetur Moses in conspectum Jehovae ad loquendum cum illo,

came out. And he came out, and spake unto the children of Israel that which he was commanded.

auferebat velamen, donec egrederetur: egressus autem alloquebatur filios Israel quod jussus erat. 35. And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with Him.

35. Videbunt igitur filii Israel faciem Mosis, quod resplenderet curts faciei Mosis, et reducebat Moses velamen super factem suam, donec ingrederetur ad loquendum cum co.

1. And the Lord said unto Moses, Hew thee two tables of stone. Although the renewal of the broken covenant was ratified by this pledge or visible symbol, still, lest His readiness to pardon should produce indifference, God would have some trace of their punishment remain, like a scar that continues after the wound is healed. In the first tables there had been no intervention of man’s workmanship; for God had delivered them to Moses engraven by His own secret power. A part of this great dignity is now withdrawn, when Moses is commanded to bring tables polished by the hand of man, on which God might write the Ten Commandments. Thus the ignominy of their crime was not altogether effaced, whilst nothing was withheld which might be necessary or profitable for their salvation. For nothing was wanting which might be a testimony of God’s grace, or a recommendation of the Law, so that they should receive it with reverence; they were only humbled by this mark, that the stones to which God entrusted His covenant were not fashioned by His hand, nor the produce of the sacred mount. The conceit by which some expound it, — that the Jews were instructed by this sign that the Law was of no effect, unless they should offer their stony hearts to God for Him to inscribe it upon them, — is frivolous; for the authority of Paul rather leads us the other way, where he fitly and faithfully interprets this passage, and compares the Law to a dead and deadly letter, because it was only engraven on tables of stone, whereas the doctrine of salvation requires “the fleshy tables of the heart.” (2 Corinthians 3:3.)

3. And no man shall come up with thee. Again men as well as beasts are prohibited from access to the mount, as had been the case at the first promulgation of the Law, in order that the people might obediently receive the Law as if come down from heaven. Why God admitted no witness, is a question the answer to which must remain with God Himself. The miracle indeed would have been illustrious if the writing had appeared in a moment on the empty tables; but God would leave some room for faith, when He employed the intermediate agency of man. But still He amply provided what was sufficient to establish the dignity of the Law, when Moses brought the Ten Commandments written upon two tables which the people had lately seen taken up void and empty, whereas He could not have found in the mount a chisel or graving-tool. For ⁸⁷ God so administers the dispensation of His heavenly doctrine as to prove the obedience and teachableness of believers, whilst He leaves no room for doubting.

5. And the Lord descended in the cloud. It is by no means to be doubted but that the cloud received Moses into it in the sight of the people, so that, after having been separated from the common life of men for forty days, he should again come forth like a new man. Thus did this visible demonstration of God’s glory avail to awaken faith in the commandments.

The descent of God, which is here recorded, indicates no change of place, as if God, who fills heaven and earth, and whose immensity is universally diffused, altered His position, but it has reference to the perceptions of men, because under the appearance of the cloud God testified that He met Moses. Therefore, according to the usual phrase of Scripture, the sacred name of God is applied to the visible symbol; not that the empty cloud was a figure of the absent Deity, but because it testified His presence according to the comprehension of men.

At the end of the verse, “to call in the name of the Lord,” is equivalent to proclaiming His name, or promulgating what God would make known to His servant. This expression, indeed, frequently occurs with reference to prayers. Some, ⁸⁸ therefore, understand it of Moses, that he called on the name of the Lord. In this opinion there is no absurdity; let us be at liberty, then, to take it as applying either to Moses or to God Himself, i.e., either that God Himself proclaimed in a loud voice His power, and righteousness, and goodness, or that Moses himself professed his piety before God. But what immediately follows must necessarily be referred to God, when He passed by, to cry out and to dignify Himself with His true titles. First of all, the name of Jehovah is uttered twice by way of emphasis, in order that Moses might be rendered more attentive. The name la el, is added, which, originally derived from strength, is often used for God, and is one of His names. By these words, therefore, His eternity and boundless power are expressed. Next, He proclaims His clemency and mercy; nor is He contented with a single word, but, after having called Himself “merciful,” He claims the praise of clemency, inasmuch as He has no more peculiar attribute than His goodness and gratuitous beneficence. The nature also of His goodness and clemency is specified, viz., that He is not only placable, and ready, and disposed, to pardon, but that He patiently waits for those who have sinned, and invites them to repentance by His long-suffering. For this reason He is called “slow ⁸⁹ to anger,” as if He would abstain from severity did not man’s wickedness compel Him to execute punishment on his sins. Afterwards He proclaims the greatness of His mercy and truth, and on these two supports the confidence of the pious is based, whilst they embrace the mercy offered to them, and securely repose on the faithfulness and certainty of the promises. Everywhere, therefore, in the Psalms, where mention is made of God’s goodness, His truth is connected with it as its inseparable companion. Another reason also is because God’s mercy cannot be comprehended, except upon the testimony of His word, the certainty of which must needs be well assured lest our salvation should be wavering and insecure. What follows, that God keeps mercy to a thousand generations, we have expounded in chapter 20; whilst, on the other hand, the punishments which He requires for men’s sins are only extended to the third and fourth generation, because His clemency surpasses His judgment, as is said in Psalm 30:5, “ ⁹⁰ There is only a moment in his anger, but life in his favor;” and although this only relates properly to believers, yet it flows from a general principle. To the same effect is the next clause, “forgiving iniquity, transgression, and sin;” for thus the greatness of His clemency is set forth, inasmuch as He not only pardons light offenses, but the very grossest sins; and again, remits not only sin in one case, but is propitious to sinners by whom He has been a hundred times offended. Hence, therefore, appears the extent of His goodness, since He blots out an infinite mass of iniquities. Lest, however, this indulgence should be perverted into a license for sin, it is afterwards added, by way of correction, “with ⁹¹ cleansing He will not cleanse,” which, with the Chaldee interpreter and others, I understand as applying to His severe judgment against the reprobate and obstinate; for I do not like their opinion who say that, although God indeed pardons sins, yet He still moderately chastises those who have sinned; since this is a poor conjecture, that punishment is required though the guilt is remitted; and besides, it is altogether untrue, inasmuch as it is manifest, from experience that God passes over many sins without punishment. But what I have stated is very suitable, that, lest impunity should beget audaciousness, after God has spoken of His mercy, He adds an exception, viz., that the iniquity is by no means pardoned, which is accompanied by obstinacy. And hence the Prophets seem to have quoted from this passage, “ ⁹²

Clearing should ye be cleared?” (Jeremiah 25:29; 49:l2,) when they address the reprobate, to whom pardon is denied. The words, therefore, may be properly paraphrased thus: Although God is pitiful and even ready to pardon, yet He does not therefore spare the despisers, but is a severe avenger of their impiety. Nevertheless, the opposite meaning would not be inappropriate here, “With cutting off He will not cut off;” for this is sometimes the sense of the verb hqn, nakah; and it would thus be read conneetedly, that God pardons iniquities because He does not wish entirely to cut off the human race; for who shall escape if God should choose to call to judgment the sins even of believers? And perhaps Jeremiah alluded to this passage, where ⁹³ he mitigates the severity of the vengeance of which he had been speaking by this same expression, for there it can only be translated, “With cutting off I will not cut thee off.” If this be preferred, it will be the assignment of the reason why God pardons sins, viz., because He is unwilling to cut off men, which would be the case if He insisted on the utmost rigor of the Law. Some ⁹⁴ thus explain it, That God pardons sins, because no one is innocent in His sight; as if it were said, that all are destitute of the glory of righteousness, and thence their only refuge is in the mercy of God. This is true indeed, but not so nmch an exposition as a plausible conceit.

8. And Moses made haste, and bowed his head. This haste shews that Moses was astounded when he first beheld the brightness; for thus does God, when He reveals Himself, immediately ravish the godly into such admiration of Him, that there is no time for delay. ⁹⁵ This prayer follows, that God would journey with His people, and bear with their frowardness; for, since God had said that He could not possibly dwell with so stiffnecked and intractable a people, Moses proposes the remedy, viz., after he has confessed that the people are of a hardened and stubborn spirit, he still expresses a hope of their safety, if God will be pitiful in sparing them. What follows is worthy of observation, “that thou mayest possess us;” ⁹⁶ for the copula has the force of the causal particle, as if he had said,

That God could not enjoy the inheritance He had chosen, unless by pardoning their sins. And surely so it is; for such is man’s frailty, that they would straightway fall from grace were they not reconciled to God. Nor was this spoken only of this ancient people, but refers also to us; for, in order that God should possess us too, it is needful that our sins should be constantly pardoned, as this embassy, according to Paul, daily resounds in the Church. (2 Corinthians 5:20.) Consequently, not only does the origin of our salvation flow from gratuitous adoption, but its continual progress even to the end can only be accomplished by God’s freely reconciling us to Himself.

10. And he said, Behold, I make a covenant. It is not specified with whom God would make the covenant. Some interpreters, ⁹⁷ therefore, supply the name of Moses, and this they seem to do on probable grounds, especially since it is added at the end of the verse “the work ⁹⁸ that I will do with thee.” But, inasmuch as Moses stipulated in the name of all, the meaning comes to the same thing, if we read, I will make a covenant openly with the whole people. By this promise, then, God, as it were, entirely restored the Israelites, for He declares that He will deal so marvellously in the discomfiture of the nations, as to prove that He is the peculiar God of that people; and this was to distinguish them from other nations, according to the prayer of Moses. he says that they shall all be eye-witnesses of this, that, being thus at length convinced by their own senses, they might sincerely and faithfully submit themselves to his dominion.

28. And he was there with the Lord forty days. The number of forty days is repeated, in order that the second Tables might have no less credit than the first; for we have stated that Moses was withdrawn from the common life of men, that he might bring the Law, as it were, from heaven. If he had only been kept a few days in the mount, his authority would not have been ratified by so conspicuous a miracle; but the forty days obtained full credit for his mission, so that the people might know that he was sent by God; inasmuch as the endurance of a fast for so long a period exceeded the capacity of human nature. Wherefore, in order that the majesty of the Law might be indubitable, its minister was invested with angelic glory; and hence he expressly records that “he did neither eat bread, nor drink watch” since it was requisite that he should be distinguished from other mortals, in order that his official character might be unquestionable. Now, it must be borne in mind, that this was not a mere fast of temperance or sobriety, but of special privilege, whereby exemption from the infirmity of the flesh was vouchsafed to Moses for a time, in order that his condition might be different from the rest of the human race. For neither did he feel any hunger, nor did he struggle with any longing for food, nor desire meat and drink any more than one of the angels. Therefore this instance of abstinence was never alleged as an example by the Prophets, nor did any one attempt to imitate what they all knew to be by no means accorded to them. I except Elijah, who, being sent to revive the Law, when it was almost lost, like a second Moses, abstained also from eating and drinking for forty days. The reason for the fast of Christ was similar, (Matthew 4:2;) for, in order to acquire full credit for tits Gospel, He desired to make it manifest that He was by no means inferior to Moses in this particular. Wherefore, ⁹⁹ the less excusable is that error, which sprang from gross ignorance, when all, without exception, endeavored to rival the Son of God in their annual fast, as if a new promulgation of the Gospel was entrusted to them. For neither did Christ fast forty day’s more than once in His life; nor during the whole of that time, as it is clearly specified, did he experience hunger; and His heavenly Father separated Him from communion with men, when He was preparing Himself to undertake the office of teacher.

29. And it came to pass when Moses came down. Another remarkable honor given to the Law is here narrated, viz., that the brightness of the heavenly glory appeared in the face of Moses; for it is said that his face gave forth rays, or was irradiated. The word is derived from ˆrq keren, a horn; and therefore it is probable that rays shone forth from his face, which rendered it luminous; and this effulgence God shed upon him, whilst He was speaking to him in the mount. It is not certain what was the reason why Moses himself was ignorant that he was thus illumined by God, except that it seems probable that it was concealed from him for a short time, in order that he might approach the people with more freedom, and thus that the miracle might be more evident from close inspection. When it is said afterwards, that Aaron and the children of Israel were so alarmed at the brightness, that “they were afraid to come nigh him,” I do not understand it, as if they fled from him immediately; for, since they were recalled by his voice, undoubtedly they had not seen the rays from a distance, but when they were in the act of receiving him, and he, on his part, delivering to them the commands of God. Therefore, what follows soon afterwards, that, when he had done speaking, he covered his face with a vail, ¹⁰⁰ I refer to his first address, which He was obliged to break off on account of the departure or flight of the people, so that the meaning is, when He knew the cause of their alarm, He left off speaking, and covered his face with a vail; for he could not have known the reason of their flying except by inquiry. Some, in order to avoid the difficulty, separate the second clause from the first, and transpose their order; but this exposition appears to me to be forced. It seems, however, in my opinion, to be perfectly consistent that Moses, after he saw them departing in consternation, ceased from speaking, because they did not listen to him, and, when he discovered the reason, put on the vail. Hence arises a question, viz., How Moses could have borne the brightness of God’s glory, whilst the people could not bear the rays which shone from his face? But this is easily answered: that they were branded with this mark of disgrace, in order that they might confess how far by their ingratitude they had departed from God, since they were terrified at the sight of this servant. They were, therefore, humbled by this difference between them, that, whilst Moses securely advanced to them from his conference with God, although he bore upon him the indications of God’s terrible power, they, in fear and astonishment, recoiled from the sight of a mortal man.

After Paul has shewn the genuine object of this brightness, viz., that the Law should be glorious, he proceeds further, and shews that it was a presage of the future blindness which awaited the Jews. (2 Corinthians 3:13.) He begins, therefore, by saying, that although the Law was only a dead letter, and the ministration of death, yet it was graced with its own peculiar glory; and then adds what is accidental, that there was a vail before the face of Moses, because it would be the case that the Jews would not be able to see what is the main thing in the Law, nor to pay attention to its true end; and so it actually is, that since the coming of Christ, their senses have been blinded, and the vail is upon them, until Moses shall be ¹⁰¹ turned by them to Christ, who is the soul of the Law. But, since now in the Gospel God presents Himself with open face, we must take care that the prince of this world does not darken our minds, but rather that we may be transformed from glory to glory.

A REPETITION OF THE SAME HISTORY

DEUTERONOMY 9

DEUTERONOMY 9:7-21, 25-29

7. Remember, and forget not, how thou provokedst the Lord thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the Lord.

7. Memento, ne obliviscaris quod ad iram provocasti Jehovam Deum tuum in deserto, a die qua egressus es e terra AEgypti, donec ingressi estis ad hunc locum, rebelles fuistis Jehovae.

8. Also in Horeb ye provoked the Lord to wrath, so that the Lord was angry with you, to have destroyed you.	8. Nam in Horeb provocastis Jehovam: et excanduit Jehova in vos ad perdendum vos.
9. When I was gone up into the mount, to receive the tables of stone, even the tables of the	10. And the Lord delivered unto me two tables of stone, written with the finger of

God: and on them was written according to all the words which the Lord spake with you in the mount, out of the midst of the fire, in the day of the assembly. 10. Et dedit mihi Jehova duas tabulas lapideas scriptas digito Dei, et in ipsis erat juxta omnia verba qum loquutus fuerat Jehova in monte e medio ignis, in die conventus.

covenant which the Lord made with you, then I abode in the mount forty days and forty nights; I neither did eat bread nor drink water:

11. And it came to pass, at the end of forty days and forty nights, that the Lord gave me the two tables of stone, even the tables of the covenant.

11. Et factum est a fine quadraginta dierum et quadraginta noc tium, ut daret Jehova mihi duas tabulas lapideas, tabulas foederis.

12. And the Lord said unto me, Arise, get thee down quickly from hence; for thy people which thou hast brought forth out of Egypt have corrupted themselves; they are quickly turned aside out of the way which I commanded them; they have made them a molten image. 12. Dixit autem mihi Jehova, Surge, descende hinc celeriter: quia corrupit se populus tuus quem eduxisti ex AEgypto: recesserunt cito e via quam praeceperam illis: feterunt sibi conflatile.

13. Furthermore the Lord spake unto me, saying, I have seen this people, and, behold, it is a stiff-necked people.

13. Tunc dixit mihi Jehova, Vidi populum hunc, et ecce, populus est durae cervicis.

14. Let me alone, that I may destroy them, and blot out their name from under heaven: and I will make of thee a nation mightier and greater than they. 14. Sine me ut perdam eos, 15. So I turned, and came

deleamque nomen eorum sub coelo, et faciam to in gentem potentiorem, et majorem illa.

down from the mount, and the mount burned with fire; and the two tables of the covenant were in my two hands. 15. Tunc verti me, et descendi e monte (mons autem ipse ardebat igni) et duae tabulae foederis in manibus meis erant.

16. And I looked, and, behold, ye had sinned against the Lord your God, and had made you a molten calf: ye had turned aside quickly out of the way which the Lord had commanded you. 16. Et vidi, et ecce, peccaveratis in Jehovam Deum vestrum, foceratis vobis vitulum conflatilem, recesseratis cito de via quam paeceperat Jehova vobis.

17. And I took the two tables, and cast them out of my two hands, and brake them before your eyes.

17. Tunc apprehendi duas tabulas, et projeci eas e manibus meis, confregique in oculis vestris.

18. And I fell down before the Lord, as at the first, forty days and forty nights: I did neither eat bread nor drink water, because of all your sins, which ye sinned, in doing wickedly in the sight of the Lord, to provoke him to anger. 18. Et procidi coram Jehova sicut prius, quadraginta dies et quadraginta noctes: panem non comedi, et aquam non bibi, propter omne peccatum vestrum quod peccaveratis, impie agendo in oculis Jehovae ad ipsum provocandum.

19. (For I was afraid of the anger and hot displeasure wherewith the Lord was wroth against you to destroy you.) But the Lord hearkened unto me at that time also.

19. Timui enim propter excandescentiam et tram qua excanduerat Jehova contra vos ad

20. And the Lord was very angry with Aaron to have destroyed him: and I prayed

perdendum vos: et exaudivit me Jehova etiam hac vice.

for Aaron also the same time.

20. Contra Aharon quoque excanduit Jehova vehementer ad perdendum eum, et oravi etiam pro Aharon tempore illo.

21. And I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, and ground it very small, even until it was as small as dust: and I cast the dust thereof into the brook that descended out of the mount. 21. Porro peccatum vestrum quod feceratis, nempe vitulum, accepi, et combussi ilium igni, et contrivi bene molendo, donec comminutus esset in pulverem: ae projeci pulverem ejus in torrentem qui descendebat e monte illo.

25. Thus I fell down before the Lord forty days and forty nights, as I fell down at the first; because the Lord had said he would destroy you.

25. Et procidi coram Jehova quadraginta diebus et quadraginta noctibus, quibus procidi: quia dixerat Jehova se perditurum vos.

26. I prayed therefore unto the Lord, and said, O Lord God, destroy not thy people, and thine inheritance, which thou hast redeemed through thy greatness, which thou hast brought forth out of Egypt with a mighty hand. 26. Oravi igitur Jehovam, et dixi, Dominator Jehova, ne perdas populum tuum, et haereditatem tuam quam redemisti magnitudine tua, quem eduxisti ex AEgypto manu valida.

27. Remember thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin; 27. Memento servorum tuorum, Abrahae, Isaac et Jacob, ne respicias ad duritiem populi hujus, et ad impietatem ejus et peccatum.

28. Lest the land whence thou broughtest us out say, Because the Lord was not able to bring them into the land which he promised them, and

because he hated them, he hath brought them out to slay them in the wilderness. 28. Ne forte dicant in terra, unde eduxisti nos, Propterea quod non potuit Jehova introducere eos in terram quam dixerat illis, vel quia oderat filius, eduxit eos ut interficeret in deserto.

29. Yet they are thy people, and thine inheritance, which thou broughtest out by thy mighty power, and by thy stretched-out arm.

29. Ipsi autem sunt populus tuus, et haereditas tua, quam eduxisti fortitudine tua magna, et brachio tuo extento.

7. Remember, and forget not, how thou provokedst. In order to reprove the ingratitude of the people, Moses here briefly refers to some of their offenses; but he principally insists on the history of their revolt, in which their extreme and most detestable impiety betrayed itself. He therefore narrates this crime in almost the identical words which he had previously used in Exodus. He begins by urging them often to reflect upon their sins, lest they should ever be forgotten; and this constant recollection of them not only tended to humiliate them, but also to teach them at length to lay aside their depraved nature, and to accustom themselves to become obedient to God. Afterwards he proceeds to the history itself, shewing that God had been provoked by their idolatry to destroy them. If a question be here put, how it was that God was prevailed upon by Moses to change His intention, our curiosity must be repressed, lest we should dispute more deeply than is fitting respecting the secret and incomprehensible decree of God. Sure it is that God did not act otherwise than He had determined; but Moses goes no deeper than the sentence that was revealed to him; just as we must assuredly conclude that destruction is prepared for us when we transgress; and that God’s anger is appeased when we fly to His mercy in true faith, and with sincere affections. The rest has been already expounded.

17. And I took the two tables, and cast them out. Moses here accuses himself of no transgression; he does not, therefore, give us to understand that he was urged to break the tables by the impetuosity of excessive anger; but rather he again repeats what they had deserved, and consequently that he discharged the office of a herald, ¹⁰² so as to denounce, not by word of mouth only, but by a solemn rite also, that God’s Covenant was broken and made void by their perfidiousness. For which reason also he cast down and broke the tables before their eyes, in order that being alarmed by so awful a punishment, they might more earnestly betake themselves to the expiation of their sins.

18. And I fell down before the Lord. The order of the narrative is confused; for this fact of which he speaks did not precede his second ascent into the mount, when he was commanded to prepare the second tables. If so, he would have fasted three times, which we gather from other passages not to have been the case; but we must not be surprised that the same thing should be often repeated, as we shall see at the beginning of chapter 10, as well as shortly afterwards. The mention of it here, however, is seasonable, because the Covenant was to be renewed, and therefore, as if nothing had been done, he again abstained from meat and drink for forty days. Yet we have elsewhere seen that there were other prayers which had intervened before He ascended the mount a second time; but He does not here distinctly record the details, nay, he mixes up the prayers, whereby he interceded with God, with the second fast, because this was the point most worthy of observation, that the first promulgation of the Law had failed of its effect, and the Covenant which they had violated was to be repeated, as it were, from its very commencement.

Although he says that “because of their sins” he had not eaten bread nor drunk water, he does not signify that this fast was a sign of grief and mourning, like as Joel invites the people to sackcloth and ashes, and urges them to weeping and fasting for the purpose of testifying their repentance. (Joel 2:12.) For abstinence, as I have already shewn, was no more difficult or grievous to Moses than to the angels. But he simply reminds them that so great a sin could not be expiated, unless he had again renounced the life of men and had been taken up to God. Meanwhile, it must be borne in mind that previously to this, he had already made entreaty for the people, and had also been accepted; inasmuch as it was a token that God was reconciled and appeased, when He called up Moses to receive the Law, and to bring it down to them a second time. To this refers what he adds in the next verse, “For I was afraid of the anger,” etc., for he was still in anxiety as to the welfare of the people, since God did not cease to menace them. We see, therefore, that this fear and anxious earnestness in prayer are separated from the fast, as different things; and assuredly he had already propitiated God, when, by His command he hewed out the new tables whereon the Covenant was to be renewed. Still, I do not deny that he labored also in the mount in the cause of obtaining pardon, just as believers, by continuing the requests which have already been granted, confirm their faith more and more. I only warn my readers to observe the distinction of time which I have noticed.

20. And the Lord was very angry with Aaron. It hence appears how vain are the pretexts whereby men endeavor to conceal their faults, until they are subdued by genuine fear of God to acknowledge their guilt. Although Aaron did not boast that he was altogether innocent, still he endeavored to blot out, or at any rate to extenuate the enormity of his crime by alleging that he was under compulsion. But Moses declares that God was very angry with him. Whence it follows that he was guilty of a very gross sin, which is also more certainly declared by the greatness of its punishment; for God would never have been thus moved even to destroy him, unless because he was worthy of this condemnation.

In the next verse, the word sin is not applied to the act; itself, ¹⁰³ but is transferred by metonymy to the calf, as its apposition shews. Again, by saying that he had thoroughly broken the calf to pieces by grinding it till it was reduced to powder, he signifies once more how abominable this idol was, especially when he adds, that the powder was cast into the stream, lest any memorial of it should continue in existence.

25. Thus I fell down before the Lord forty days. Again the narrative is blended together; for it is certain that this prayer was offered before he remained fasting in the mount during the second forty days. But inasmuch as then also, being still in anxiety, he continued the same prayers, it is not to be wondered at that he should include in the forty days’ fast whatever had been done before. For there is no absurdity in supposing that after having obtained the safety of the people, for which he had petitioned, he should still be in trepidation. Moreover, that this fast was posterior to the prayer which he mentions at the same time, may be inferred from the beginning of the next chapter, where he records that the second tables were given to him, but says not a word of the fast. I have stated why he so often repeats his allusion to the forty days, viz., because it would not have been sufficient merely to intercede, unless this reconciliation had followed, which he obtained when he received the new covenant. The rest I have already expounded.

DEUTERONOMY 10

DEUTERONOMY 10:1-5, 10, 11

1. At that time the Lord said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood.

1. In tempore illo dixit mihi Jehova, Dola tibi duns tabulas lapideas similes prioribus, et ascende ad me in montem, et fac tibi arcata ligneam.

2. And I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark.	2. Et scribam in tabulis verba quae erant in tabulis prioribus, quas fregisti, et pones eas in arca.
3. And I made an ark of shittimwood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand.	3. Feci igitur arcata e lignis sittim, ac dolavi duas tabulas lapideas similes prioribus: ascendique in montem habens duas tabulas in manu mea.
4. And he wrote on the tables, according to the first writing, the	4. Tunc scripsit in tabulis juxta scripturam priorem

ten commandments, which the Lord spake unto you in the mount, out of the midst of the fire, in the day of the assembly: and the Lord gave them unto me.

decem verba quae loquutus fuerat Jehova vobiscum in monte, e medio ignis, in die conventus: et dedit illas mihi Jehova. 5. And I turned myself, and came down from the mount, and put the tables in the ark which I had made; and there they be, as the Lord commanded me.

5. Conversus autem descendi e monte: posuique tabulas in arca quam feceram: et fuerunt illic, quemadmodum praeceperat mihi Jehova. 10. And I stayed in the mount, according to the first time, forty days and forty nights; and the Lord hearkened unto me at that time also, and the Lord would not destroy thee.	10. Ego autem steti in monte secundum dies priores, quadraginta dies, et quadraginta noctes: et exaudivit me Jehova etiam hac vice, nec voluit Jehova perdere te.
11. And the Lord said unto me, Arise, take thy journey before the people, that they may go in and possess the land which I sware unto their fathers to give unto them.	11. Itaque dixit mihi Jehova, Surge, vade, proficiscendo ante populum ut ingrediantur et possideant terram quam juravi patribus eorum me daturum illis.

1. At that time the Lord said unto me. He had had intercourse with the people for some time, before he returned into the mount with the second tables; and therefore he now begins to relate more fully what he had already mentioned in the inverted order of time, i.e., that he stayed in the mount forty days to make entreaty for them. And this also the repetition in the 10th verse more clearly demonstrates, where he says, that he stayed in the mount “according ¹⁰⁴ to the first days.” But, although he there says that he was hearkened to when he interceded in the mount, still he includes the prayers which he had previously offered when he heard of the people’s revolt, and after he had broken the tables and taken away God’s tabernacle, in which he prayed apart to obtain pardon for their sin. What is also here said respecting the ark is not in its proper place; for it was a part of the tabernacle, as we have elsewhere seen. It is, therefore, exacting too much to require that the things which are related together, should be referred to the same instant of time.

EXODUS 40

EXODUS 40:1-35

3. And thou shalt put therein the ark of the testimony, and cover the ark with the vail.	3. Et pones ibi arcam testimonii quam teges velo.
4. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof.	4. Introducesque mensam, et ordinationem ejus: introduces insuper candelabrum, et accendes luernas ejus.
5. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle.	5. Pones praeterea altare aureum ad suffimentum e regione arcae testimonii: et pones aulaeum ostii tabernaculi.
6. And thou shalt set the altar of the burnt-offering before the door of the tabernacle of the tent of the congregation.	6. Dein pones altare holocausti coram ostio tabernaculi conventionis:
7. And thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein.	7. Postea pones concham inter tabernaculum conventionis et altare, in qua pones aquam.
8. And thou shalt set up the court round about, and hang up the hanging at the court-gate.	8. Postremo pones atrium in circuitu, et aulueum portae atrii.
9. And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy.	9. Tunc accipies oleum unctionis, et unges tabernaculum atque omnia vasa qum sunt in eo: sanctificabisque illud et omnia vasa ejus, et erit sanctum.
10. And thou shalt anoint the altar of the burnt-offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy.	10. Unges et altare holocausti, atque onmia vasa ejus: sanctificabisque altare, et erit altare sacrosanctum.

11. And thou shalt anoint the 11. Unges etiam concham et

laver and his foot, and sanctify it. basira ejus, sanctificabisque illam. 12. And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water.

12. Tunc appropinquare facies Aharon et filius ejus ad ostium tabernaculi conventionis, lavabisque cos aqua.

13. And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest’s office.	13. Et induere facies Aharon vestes sanctas, ungesque eum, et sanctificabis eum, ut sacerdotio fungatur mihi.
14. And thou shalt bring his sons, and clothe them with coats:	14. Filios quoque ejus appropinquare facies, et indues eos tunicis.
15. And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest’s office: for their anointing shall surely be an everlasting priesthood throughout their generations.	15. Ungesque filius, quemadmodum unxeris patrem eorum: et sacerdotio fungentur mihi, eritque unctio eorum ut sit els in sacerdotium perpetuum per generationes suas.
16. Thus did Moses: according to all that the Lord commanded him, so did he.	16. Fecit ergo Moses juxta omnia quae illi praeceperat Jehova, sic fecit.
17. And it came to pass in the first month, in the second year, on the first day of the month, that the tabernacle was reared up.	17. Et factum est mense primo, anno secundo, prima mensis, erectum filit tabernaculum.
18. And Moses reared up the tabernacle, and fastened his sockets, and set up the hoards thereof, and put in the bars thereof, and reared up his pillars.	18. Erexit igitur Moses tabernaculum, posuitque bases ejus, et tabulas ejus, et vectes ejus, atque erexit columnas ejus.
19. And he spread abroad the tent over the tabernacle, and put the covering of the tent above upon	19. Extendit praeterea tentorium super tabernaculum, et posuit operimentum

it; as the Lord commanded Moses.

tentorii super idud superne, quemadmodum praeceperat Jehova, Mosi. 20. And he took and put the testimony into the ark, and set the staves on the ark, and put the mercy-seat above upon the ark.

20. Tulitque et posuit testimonium in arca ipsa, posuit quoque vectes super arcata, et propitiatorium super arcata superne.

21. And he brought the ark into the tabernacle, and set up the vail of the covering, and covered the ark of the testimony; as the Lord commanded Moses.	21. Induxitque aream in tabernaculum, posuitque velum tentorii, et texit arcata testimonii, quemadmodum praeceperat Jehova ipsi Mosi.
22. And he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the vail.	22. Posuit et mensam in tabernaculo conventionis ad latus tabernaculi ad aquilonem extra velum.
23. And he set the bread in order upon it before the Lord; as the Lord had commanded Moses.	23. Et ordinavit super eam ordinationem panum coram Jehova, quemadmodum praeceperat Jehova ipsi Mosi.
24. And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward.	24. Posuitque candelabrum in tabernaculo conventionis ex adverso in latere tabernaculi ad meridiem.
25. And he lighted the lamps before the Lord; as the Lord commanded Moses.	25. Et accendit lucernas coram Jehova, quemadmodum praeceperat Jehova ipsi Mosi.
26. And he put the golden altar in the tent of the congregation before the vail:	26. Posuit etiam altare aureum in tabernaculo conventionis coram velo:
27. And he burned sweet incense thereon; as the Lord commanded Moses.	27. Et incendit super illud suffimentum aromaticum, quemadmodum praeceperat Jehova ipsi Mosi.

28. And he set up the hanging at 28. Posuit praeterea aulaeum

the door of the tabernacle. ostii tabernaculi. 29. And he put the altar of burntoffering by the door of the tabernacle of the tent of the congregation, and offered upon it the burnt-offering, and the meatoffering; as the Lord commanded Moses.

29. Et altare holocausti posuit ad ostium tabernaculi, tabernaculi conventionis: et obtulit super illo holocaustum, et minham, quemadmodum praeceperat Jehova ipsi Mosi.

30. And he set the laver between the tent of the congregation and the altar, and put water there, to wash withal.	30. Et posuit concham inter tabernaculum conventionis et altare, in qua posuit aquam ad lavandum.
31. And Moses, and Aaron, and his sons, washed their hands and their feet thereat.	31. Et lavabant ex ea Moses et Aharon et filii ejus marius suas et pedes suos.
32. When they went into the tent of the congregation, and when they came near unto the altar, they washed; as the Lord commanded Moses.	32. Quando ingrediebantur tabernaculum conventionis, et quando accedebant ad altare, lavabant se, sicut praeceperat Jehova ipsi Mosi.
33. And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court-gate: so Moses finished the work.	33. Postremo erexit atrium in circuitu tabernaculi et altaris, posuitque aulaeum portae atrii. Itaque, absolvit Moses opus ipsum.
34. Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle.	34. Et operuit nubes tabernaculum conventionis, gloriaque Jehovae replevit tabernaculum.
35. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle.	35. Neque poterat Moses ingredi tabernaculum conventionis, quia habitabat super illud nubes, et gloria Jehovae replebat tabernaculum.

NUMBERS 9

NUMBERS 9:15, 16

15. And on the day that the tabernacle was reared up, the cloud covered the tabernacle, namely, the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until the morning.

15. Quo die erectum fuit tabernaculum, operuit nubes tabernaculum supra rectum testimonii: vespere autem erat super tabernaculum tanquam species ignis usque mane.

16. So it was alway: the cloud covered it by day, and the appearance of fire by night.

16. Sic erat jugiter: nubes operiebat ilud, et species ignis noctu.

EXODUS 40:2. On the first day of the first month. I cannot at all approve of the opinion of those commentators who think that the tabernacle was only now set up. That it was already complete in all its parts before Moses went the second time into the Mount, we infer from the fact that the ark was then prepared in which the tables were deposited, as we shall see from the context. Besides, it has elsewhere ¹⁰⁵ been shewn by sound arguments, as I think, that it was pitched without the camp in token of divorce, from the time that the people had made the calf. What, then, is the meaning of the setting-up which is now spoken of? I reply, that it is said to have been set up, when ¹⁰⁶ it was brought back from its strange to its proper place. For then it was both anointed and honored by sacred oblations, whilst Aaron and his sons were consecrated to the performance of the priestly office. Since, therefore, it had not yet been duly placed in the middle of the camp, nay, rather had been removed from the people lest they should enjoy that pledge of God’s presence, its solemn dcdication is justly celebrated after the renewal of the covenant. This passage also confirms what I have said elsewhere, ¹⁰⁷ that this was the tabernacle which Moses pitched at a distance from the camp; for, by the addition of its title, he speaks as of something well known, “Thou shalt set up (He says) the tabernacle, viz., the tabernacle of convention.” Now Moses himself had already stated that this name had been given it by the mouth of God. He repeats, however, the same injunctions, not that He distrusted the memory of His servant, but that it might be more fully apparent that He was Himself the sole Author of the whole work, and also that it nlight obtain more reverence, since He had so often deigned to give initructions as concerning things of very great importance.

9. And thou shalt take the anointing oil. There was by no means any virtue or efficacy for sanctification in the oil, except in so far as it was a type of the Spirit, from whom as its only source all holiness emanates. Assuredly the oil, as being a corruptible fluid, neither penetrates into the soul, nor would by itself at all avail unto spiritual service. It appears, however, from many pnssages of Scripture, that it was a symbol of all the gifts of the Holy Spirit. This figure, therefore, clearly shews that nothing pleases God, that nothing is pure or holy in His sight, except what has been purged, and duly consecrated by the influence and grace of the Holy Spirit. Moreover, God would have all the vessels of the sanctuary set apart by this sacred anointing from common use, in order that the Israelites might distinguish between things sacred and profane, and thus that God’s service might receive its due reverence, so that none should intrude the pollutions of the flesh into that place, the purity of which had been signalized by that sacred symbol. A question, however, here arises why he dignifies the altar of burnt-offering with a more exalted title; for, after having called the tabernacle itself with its vessels simply holy, He calls the altar “holy of holies,” which I have rendered sacrosanctum. I doubt not but that it acquired this name from the sacrifices, which are also so called on account of the expiation made by them, ¹⁰⁸ as we have seen elsewhere. The children of Israel, therefore, were instructed that God is truly reconciled by holocausts and burnt-offerings, since “the holiness of holinesses” resided on the altar itself.

12. And thou shalt bring Aaron and his sons. I have already expounded all that might seem to be profitable with respect to the garments and the mode of anointing; only let; my readers remember that the priest, ¹⁰⁹ who had been before appointed, is now at length inaugurated, in order that he may begin the discharge of his office. At the same time, let them also bear in mind that this oil was consecrated by God. Hence it appears how foolishly the Popish bishops, as it were, ape Moses, when, in imitation of him, they sprinkle their priests and altars and other rubbish with stinking oil, since it is abundantly clear that this ceremony of anointing, belonging as it did to the ancient shadows of the Law, ceased at the coming of Christ. What Augustine ¹¹⁰ reminds us of is also worthy of observation, that Moses, who is commissioned to anoint the others, was never consecrated himself by any visible symbol, in order that we may understand that outward signs are not to be estimated by the dignity of the minister, but only by the ordinance of God; and again, that invisible grace has profited some without visible sacraments, whilst visible sanctification may be imparted, but cannot profit, without invisible.

17. And it came to pass in the first month. In all the arrangements, which are here described, it must be especially noted, that Moses obeyed God in such a manner as not to vary in the most trifling point from the form prescribed to him. He therefore so frequently enforces the fact, that he did as God had commanded him; and not without reason, for there is nothing to which men are more prone than to mix up their inventions with God’s commands, as if they would be wiser than He is. In order then that the people might know that there was nothing of human invention in all the legal service, Moses so carefully insists on this point, and so often testifes to his obedience. But if so great the Prophet dared to attempt nothing of himself in trifling matters, how great is the audacity and arrogance of those men who arbitrarily invent innumerable figments, whereby God may be worshipped! Let us, however, learn from this passage to embrace with reverence whatever has proceeded from God, whilst we reject whatever men advance of themselves.

34. Then a cloud covered the tent. The holiness of the tabernacle was proved by this signal or pledge, for the people assuredly knew that it had not been set up in vain, but that the promise given before was actually fulfilled, and that it was chosen to be the dwelling-place of God, who would be the Leader and Keeper of His people. For it was not a natural thing that the cloud should settle over the sanctuary in which the Ark of the Covenant was deposited; and much less so that by day a cloud should be seen and a fire by night, especially when this did not occur once only, but when they succeeded each other in perpetual alternation. It is fitly said, that when the tabernacle was covered by the cloud, it was at, the same time filled with the glory of God; for this was a magnificent distinction, that an earthly edifice should be rendered illustrious by a more than heavenly ornament, as if God’s majesty were visibly presented to them.

Whereas before Moses had been concealed and separated from the people by the cloud, its density is now said to have prevented even him from entering; thus, then, ought their reverence and admiration of the place to have been increased, when the greatness of its glory was a hinderance to their holy Prophet. It is probable that by his example not only the rest of the multitude, but all the Levites also, were admonished that they should not endeavor to penetrate further than they were allowed. For, after the possession of the priesthood was transmitted to his brother, he, as well as his descendants, was excluded from that sacred dignity.

NUMBERS 7

NUMBERS 7:1-89

7. Two waggons and four oxen he gave unto the sons of Gershon, according to their service:	7. Duo plaustra, et quatuor boves dedit filiis Gerson secundum rationem ministerii ipsorum.
8. And four waggons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar the son of Aaron the priest.	8. Et quatuor plaustra et octo boves tradidit filiis Merari secundum rationem ministerii ipsorum sub manu Ithamar filii Aharon sacerdotis.
9. But unto the sons of Kohath he gave none; because the service of the sanctuary belonging un to them was, that they should bear upon their shoulders.	9. Filiis veto Cehath nihil dedit: quia ministerium sanctuarii quod illis injunctum erat, humero ferebant.
10. And the princes offered for dedicating of the altar, in the day that it was anointed, even the princes offered their offering before the altar.	10. Obtulerunt autem principes pro dedicatione altaris die quo unctum fuit: obtulerunt, inquam, principes oblationem suam coram altari.
11. And the Lord said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar.	11. Et dixit Jehova ad Mosen, Singuli principes singulis diebus of ferent oblationem suam ad dedicationem altaris.
12. And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah.	12. Obtulit itaque primo die oblationem suam Nahason filius Amminadab de tribu Jehudah.
13. And his offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them were full of fine flour mingled with oil, for a meat-offering:	13. Fuit autem oblatio ejus patina argentea, centum triginta siclorum pondus ejus: phiala una argentia, septuaginta siclorum, secundum siclum sanctuarii: ambae plenae similaconspersa oleo in minha:

14. One spoon of ten shekels of 14. Cochlear unum aureum

gold, full of incense: decent siclorum, plenum suffitu: 15. One young bullock, one ram, one lamb of the first year, for a burnt-offering:

15. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:

16. One kid of the goats for a sinoffering:	16. Hircus caprarum unus pro peccato:
17. And for a sacrifice of peaceofferings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nahshon the son of Amminadab.	17. Pro sacrificio autem prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi qumque. Haec fuit oblatio Nahason filii Amminadab.
18. On the second day Nethaneel the son of Zuar, prince of Issachar, did offer.	18. Die autem secundo obtulit Nethanel filius Suar princeps Issachar.
19. He offered for his offering one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingld with oil, for a meat-offering:	19. Obtulit oblationem suam, patinam argenteam unam, centum triginta siclorum pondus ejus: phialam unam argenteam, septuaginta siclorum, secundum siclum sanctuarii, arebas ipsas plenas simila conspersa oleo in minham:
20. One spoon of gold of ten shekels, full of incense:	20. Cochlear unum decem siclorum, aureum, plenum suffitu:
21. One young bullock, one ram, one lamb of the first year, for a burnt-offering:	21. Juvencum unum, fillum armenti, arietem unum, agnum anniculum in holocaustum:
22. One kid of the goats for a sinoffering:	22. Et hircum caprarum unum pro peccato:
23. And for a sacrifice of peaceofferings, two oxen, five rams,	23. Et pro sacrificio prosperitatum, boves duos,

five he-goats, five lambs of the first year. This was the offering of Nethaneel the son of Zuar.

arietes quinque, hircos quinque, agnos anniculos qninque. Haec est oblatio Nethanel filii Suar. 24. On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer.

24. Die tertio princeps filiorum Zebulon, Eliab filius Helon.

25. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:	25. Oblatio autem ejus fuit patina argentea una, centum triginta siclorum pondus ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham:
26. One golden spoon of ten shekels,full of incense:	26. Cochlear unum decem siclorum, auremn, plenum suffitu:
27. One young bullock, one ram, one lamb of the first year, for a burnt-offering:	27. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:
28. One kid of the goats for a sinoffering:	28. Hircus caprarum unus pro peccato:
29. And for a sacrifice of peaceofferings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Eliab the son of Helon.	29. Et pro sacrificio prosperitatum boves duo, arides quinque, hirci quinque, agni quinque anniculi. Haec fuit oblatio Eliab filii Helon.
30. On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer.	30. Die quarto princeps filiorum Ruben, Elisur filius Sedeur.
31. His offering was one silver charger, of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels,	31. Oblatio ejus fuit patina argentea una, centum triginta siclorum pontius ejus: phiala una argentea, septuaginta

after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meatoffering:

siclorum, secundum siclum sanctuarii, ambae ipsae plenae simila conspersa oleo in minham: 32. One golden spoon often shekels, full of incense:

32. Cochlear unum decem siclorum, aureum, plenum suffitu:

33. One young bullock, one ram, one lamb of the first year, for a burnt-offering:	33. Juvencus unus, illius armenti, aries unus, agnus unus anniculus in holocaustum:
34. One kid of the goats for a sinoffering:	34. Hircus caprarum unus pro peccato:
35. And for a sacrifice of peaceofferings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elizur the son of Shedeur.	35. Et pro sacrificio prosperitatum boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Elisur filii Sedeur.
36. On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer.	36. Die quinto princeps filiorum Simeon, Selumiel, filius Surisaddai.
37. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver	37. Oblatio ejus fuit patina argentia una, centum triginta siclorum pondus ejus: phiala una argentea,
38. One golden spoon of ten shekels, full of incense:	38. Cochlear unum decem siclorum, aureum plenum suffitu:
39. One young bullock, one ram, one lamb of the first year, for a burnt-offering:	39. Juvencus unus filius armenti, aries unus, agnus unus anniculus in holocaustum:
40. One kid of the goats for a sinoffering:	40. Hircus caprarum unus pro peccato:

41. And for a sacrifice of peace41. Et pro sacrificio

offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Shelumiel the son of Zurishaddai.

prosperitatum boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Selumiel filii Surisaddai. 42. On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered.

42. Die sexto princeps filiorum Gad, Eliasaph filius Deuel.

43. His offering was one silver charger, of the weight of an hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meatoffering:	43. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus, phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii, ambae ipsae plenae simila conspersa oleo in minham:
44. One golden spoon of ten slhekels, full of incense:	44. Cochlear unum decem siclorum, aureum, plenum suffitu:
45. One young bullock, one ram, one lamb of the first year, for a burnt-offering:	45. Juvencus unus, filius armenti, aries nuns anniculus in holocaustum:
46. One kid of the goats for a sinoffering:	46. Hircus caprarum unus pro peccato:
47. And for a sacrifice of peaceofferings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Eliasaph the son of Deuel.	47. Et pro sacrificio prosperitatum, boves duo, ariet es quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Eliasaph filii Deuel.
48. On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered.	48. Die septimo, princeps filiorum Ephraim, Elisarea filius Ammihud.
49. His offering was one silver charger, the weight whereof was an hundred and thirty shekels,	49. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus: phiala

one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:

una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham: 50. One golden spoonoften shekels, full of incense:

50. Cochlear unum decem siclorum, aureum, plenum suffitu:

51. One young bullock, one ram, one lamb of the first year, for a burnt-offering:	51. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:
52. One kid of the goats for a sinoffering:	52. Hircus caprarum unus pro peccato.
53. And for a sacrifice of peaceofferings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elisharod the son of Ammihud.	53. Et pro sacrificio prosperitatum,boves duo, arietes quinque, hirci quinque,agni anniculi quinque. Haec fuit oblatio Elisama filii Ammihud.
54. On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh.	54. Die octavo princeps filiorum Manasse, Gamliel filius Padahsur.
55. His offering was one silver charger, of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meatoffering:	55. Oblatio ejus fuit patina argentea una, centum triginta siclorum pontius ejus, phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham:
56. One golden spoon often shekels, full of incense:	56. Cochlear unum decem siclorum, aureum, plenum suffitu:

57. One young bullock, one ram, 57. Juvencus unus, filius

one lamb of the first year, for a burnt-offering:

armenti, aries unus, agnus unus anniculus in holocaustum: 58. One kid of the goats for a sinoffering:

58. Hircus caprarum unus pro peccato:

59. And for a sacrifice of peaceofferings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Gamaliel the son of Pedahzur.	59. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Gamliel filii Pedahsur.
60. On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered.	60. Die nono princeps filiorum Benjamin, Abidan filius Gidoni.
61. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:	61. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: amble ipsae plenae simila conspersa oleo in minham:
62. One golden spoon of ten shekels, full of incense:	62. Cochlear unum decem siclorum, plenum suffitu:
63. One young bullock, one ram, one lamb of the first year, for a burnt-offering:	63. Juvencus unus, filius armenti, aries unus anniculus in holocaustum:
64. One kid of the goats for a sinoffering:	64. Hircus caprarum unus pro peccato:
65. And for a sacrifice of peaceofferings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Abidan the son of Gideoni.	65. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculiquinque. Haec fuit oblatio Abidan filii Gidoni.
66. On the tenth day Ahiezer the son of Ammishaddai, prince of	66. Die decimo princeps filiorum Dan, Ahiezer filius

the children of Dan, offered. Ammisaddai. 67. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for meat-offering:

67. Oblatio ejus fuit patina argentea una, centum triginta siclorum pontius ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham:

68. One golden spoon of ten shekels, full of incense:	68. Cochlear unum decem siclorum, argenteum, plenum suffitu:
69. One young bullock, one ram, one lamb of the first year, for a burnt-offering:	69. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:
70. One kid of the goats for a sinoffering:	70. Hircus caprarum unus pro peccato:
71. And for a sacrifice of peaceofferings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Ahiezer the son of Ammishaddai.	71. Et pro sacrificio prosperitatum boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Ahiezer filii Ammisaddai.
72. On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered.	72. Die undecimo princeps filiorum Aser, Pagiel filius Ochran.
73. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:	73. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus, phiala una argentea, septnaginta siclorum, secundum siclum sanctuarii, ambae ipsae plenae simila conspersa oleo in minham:

74. One golden spoon of ten 74. Cochlear unum decem

shekels, full of incense: siclorum, auremn, plenum suffitu: 75. One young bullock, one ram, one lamb of the first year, for a burnt-offering:

75. Juvencus unus, filius armenti, aries unus, anniculus in holocaustum:

76. One kid of the goats for a sinoffering:	76. Hircus caprarum unus pro peccato:
77. And for a sacrifice of peaceofferings, two oxen, five rains, five he-goats, five lambs of the first year. This was the offering of Pagiel the son of Ocram	77. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Pagiel filii Ochran.
78. On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered.	78. Die duodecimo, princeps filiorum Nephthali, Ahira filius Enan:
79. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:	79. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus, phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenaee simila conspersa oleo in minham:
80. One golden spoon of ten shekels, full of incense:	80. Cochlear unum decem siclorum, argenteum, plenum suffitu:
81. One young bullock, one ram, one lamb of the first year, for a burnt-offering:	81. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:
82. One kid of the goats for a sinoffering:	82. Hircus caprarum unus pro peccato:
83. And for a sacrifice of peaceofferings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering	83. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque, Haec

of Ahira the son of Enan. fuit oblatio Allira filii Enan. 84. This was the dedication of the altar (in the day when it was anointed) by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold:

84. Haec fuit dedicatio altaris, die quo unctum fuit a principibus Israel: patrum argentine duodecim, phiale argenteae duodecim, cochlearia aurea duodecim.

85. Each charger of silver weighing an hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels, after the shekel of the sanctuary.	85. Centum triginta siclorum erat patina una argentea, et septuaginta phiala una: omne argentum vasorum, duo millia, et quadringenti sicli, secundum siclure sanctuarii.
86. The golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the spoons was an hundred and twenty shekels.	86. Cochlearia aurea duodecim plena suffitu: decem siclorum erant cochlearia secundum pondus sanctuarii: omne aurum cochlearium, centurm viginti siclorum.
87. All the oxen for the burntoffering were twelve bullocks, the rains twelve, the lambs of the first year twelve, with their meatoffering; and the kids of the goats for sin-offering twelve.	87. Omnes boves in holocaustum, duodecim juvenci, arietes duodecim, agni anniculi duodecim, cum minha; ipsorum: et hirci caprarum duodecim pro peccato.
88. And all the oxen, for the sacrifice of the peace-offerings, were twenty and four bullocks, the rams sixty, the he-goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed.	88. Orenos autem boves sacrificii prosperitatum viginti quatuor, juvenci arietes sexaginta, hirci sexaginta, agni anniculi sexaginta. Haec fuit dedicatio altaris postquam unctum fuit.
89. And when Moses was gone into the tabernacle of the congregation to speak with him,	89. Quum autem ingrediebatur Moses tabernaculum conventionis, ut loqueretur

then he heard the voice of one speaking unto him from off the mercy-seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him.

cum eo, audiebat vocem loquentis ad se e propitiatorio, quod erat super arcam testimonii inter duos Cherubim, et loquebatur ei.

1. And it came to pass on the day that Moses. This was the second contribution of the people, after the completion of the Tabernacle; for although mention is only made of the princes, it is probable that each of them presented what the whole tribe had subscribed, since there was no private person at that time wealthy enough to give so much gold and silver of his own. Let it be understood, then, that they brought in the name, and at the desire of all, what they had received from the members of their respective tribes. Before, however, I proceed any further, it must be remarked that the sacrifices were not killed, before the sanctuary was anointed. Moses himself is said to have anointed it, as he had his brother Aaron; for the exposition of some, that what properly applies to Aaron is attributed to his brother, does not appear to be sound. We have said elsewhere that God thus freely used the visible signs, in order that He might by no means bind the grace of the Spirit to particular persons. When Moses, therefore, who was not anointed himself, anointed both the sanctuary and the priest, it was manifestly shewn that the efficacy of consecration did not emanate from himself, inasmuch as He could not give of his own that which he did not possess. Consequently the entire virtue and utility of signs depend on the command of God. We have elsewhere seen why it was necessary to consecrate the tabernacle, the altar, and all the vessels by a sacred anointing. Here let us only observe, that the connection of the two words anointing and sanctifying is not superfluous: that we may understand that the symbol of the oil was not vain and inefficacious, but that true spiritual sanctity was annexed to it; for God institutes nothing in vain, but, by filling what He typifies with the secret influence of the Spirit, He effectually proves Himself to be true. It is said that the princes were set “over them that were numbered,” i.e., after the people were numbered, and separated into their several divisions, these were chosen as the chiefs of the tribes. The exposition which some give, that they assisted when the people were numbered, in my opinion, is farfetched.

3. And they brought their offering before the Lord, six covered waggons. These waggons were dedicated for the conveyance of the tabernacle: for its pillars and many other parts of it could not be carried on men’s shoulders; and therefore they are said to have been covered, lest the things which were deposited in them should be exposed to the rain. For it is by no means suitable to suppose that they were litters; ¹¹¹ and, in fact, a pair of oxen is assigned to every waggon. It is pretty clear, then, that the materials of the tabernacle were placed in them when they were travelling from one place to another.

This oblation is stated to have been made “before the Lord,” and then “before the tabernacle,” but the meaning is precisely the same; for God had, as it were, put on that face in which he might be beheld by believers. What follows, “But the Lord had spoken to Moses,” etc., I thus interpret, That God had required this tribute of the people: I have thought it well, therefore, to render it in the pluperfect tense, whereas others translate it, “The Lord said unto Moses,” as if Moses had not been ordered to receive it, before it was actually presented by the princes and the people. Indeed, it is probable that the number of the waggons was not accidentally determined, but by a just calculation of the things which they were to carry.

10. And the princes offered for dedicating of the altar. Here is another kind of offering, viz., a silver dish and bowl from every tribe, besides a golden spoon, ¹¹² which properly means a censer. Their use was as follows, — that the sacred cakes should be received in the dishes, the wine of libation in the bowls, and the frankincense in the censers. But God would have each tribe contribute their respective vessels, in order that the common interest of the whole people in the sacrifices might be the better testified. Although the word shekel ¹¹³ is derived front its being weighed, still it is almost everywhere used for a coined piece of money, which, as we have seen at Exodus 30, was of the value of twenty oboli. Josephus estimates it at an Attic tetradrachm. But Ezekiel, when he is inveighing against their fraud in having diminished its weight, settles its value at twenty oboli, and adds that it is the third part of a pound or mina. (Ezekiel 45:12.) But it must be borne in remembrance, as we have also seen elsewhere, that the shekel of the sanctuary was double the ordinary one, for it was worth four drachmas, whereas the common shekel was only worth two drachmas, or a staler. Now, if we calculate, we shall find that the value of each dish amounted to nearly a hundred French livres; and that of each bowl to forty-four. If we take the shekel in the same sense with reference to the censers, or spoons, they must have been very small, only being about seven livres in value: whereas a gold vessel of this size would scarcely hold three grains of frankincense. Wherefore, I doubt whether they had not also gold shekels; but I leave it undecided as a point on which we have no knowledge.

Lastly, follow the animals offered as victims, a young bullock, a ram, and a lamb for a burnt-offering; a kid for a sin-offering; two oxen, five rams, five he-goats, and five lambs for a sacrifice of thanksgiving. It would, however, have been difficult for each prince to present so many out of his own folds or stalls; whence it is probable that they were aided by a general contribution. God chose that each tribe should have its peculiar day appointed for it in order, not only that there might be no confusion or disturbance, but; also that by this lengthened exercise the hearts even of the careless might be stirred up to zealous devotion.

12. And he that offered his offering the first day. The oracular declaration which God made by the mouth of Jacob is well known. “The scepter shall not depart from Judah,” etc. (Genesis 49:10.) Non, although the time had not yet arrived when the truth of this prophecy should be manifested by its fulfillment, still it was brought to pass by the admirable counsel of God that certain marks of supremacy should exist in the tribe of Judah; and, by general consent, if not dominion, at least the chief dignity, was always lodged in it. The assignment of the first day to Nahshon was, therefore,a presage of that future kingdom which was at length set up in the person of David. If any should allege the absurdity that the tribe of Reuben, who was the first-born, should be kept back till the fourth day, I reply that the tribes of Zebulun and Issachar were ranked under the banner of Judah; since it will appear in chapter 10. ¹¹⁴ that the twelve tribes were divided into four divisions of three. Thus it was more honorable for the tribe of Reuben to have the fourth day, so as to have the two tribes over which it presided attached to it. But the fathers of the two tribes, which God placed under the banner of Judah, were the two youngest sons of Leah, who followed next after Judah, her fourth son. We see, therefore, that the kingdom was thus obscurely shadowed forth, from which salvation was to be hoped for by the whole people: in order that they might be the more attentive to the promise given them; although this indication of it had but little effect on their sluggish minds.

89. And when Moses was gone into the tabernacle. There seems at first sight to be a kind of contradiction between this passage and the other, in which we saw that a thick cloud stood in the door of the tabernacle, so that Moses could not enter it. It might, indeed, be answered that this only occurred once; but to me it appears more probable that, Moses sought the replies of God at the mercy-seat, until Aaron began to exercise the priesthood, and then abandoned his dignity, which was only temporary, as far as regarded the entering of the sanctuary. For we know that by the established Law of God the priesthood was distinct from the civil government; and therefore that he could not, except by special privilege, be at the same time the leader and the priest. ¹¹⁵ If this exposition be accepted, he does not here record in its proper place that answers were given to him by God from the mercy-seat; since it is by no means unusual that what has preceded in order of time should be annexed at the end of a narrative. His intention, indeed, was to declare to posterity that God had not promised in vain that the Israelites should experience the presence of His favor; because He had chosen His dwelling-place in the sanctuary, to sit between the cherubim. By this testimony, therefore, of God’s grace, the external anointing was ratified and confirmed, inasmuch as God appeared to Moses upon the Ark of the Covenant.

A FULLER EXPLICATION OF THE SAME THING

LEVITICUS 8

LEVITICUS 8:4-36

upon him: also he put in the breastplate the Urim and the Thummim.

pectorale, et reposuit in pectorali Urim et Thummim.

9. And he put the mitre upon his head; also upon the mitre, even upon his fore-front, did he put the golden plate, the holy crown; as the Lord commanded Moses.	9. Deinde cidarim imposuit capiti ejus, ponens super cidarim ante faciem ejus laminam auream, coronam sanetam, sicut praceperat Jehova Mosi.
10. And Moses took the anointing oil, and anointed the tabernacle, and all that was therein, and sanctified them.	10. Accepit quoque Moses oleum unctionis, et unxit tabernaculum, et quaecunque erant in eo: et consecravit ilia.
11. And he sprinkled thereof upon the altar seven times, and anointed the altar, and all his vessels, both the laver and his foot, to sanctify them.	11. Et aspersit ex eo super altare septera vicibus, unxitque altare atque omnis vasa ejus, et concham et basim ejus, ut consecraret ea.
12. And he poured of the anoint oil upon Aaron’s head, and anointed him, to sanctify him.	12. Fudit etiam ex oleo unctionis super caput Aharon, unxitque eum ut consecraret eum.
13. And Moses brought Aaron’s sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the Lord commanded Moses.	13. Fecit praeterea Moses accedere filios Aharon, induitque filius tunicis, et cinxit filius baltheo, atque alligavit eis mitras, quemadmodum praeceperat Jehova ipsi Mosi.
14. And he brought the bullock for the sin-offering: and Aaron and his sons laid their hands upon the head of the bullock for the sin-offering.	14. Adduxit quoque juvencum in hostium pro peccato, imposuitque Aharon et filii ejus manus suas super caput juvenci hostiae pro peccato.
15. And he slew it; and Moses took the blood, and put it upon	15. Et mactavit, tulitque Moses sanguinem, posuitque

the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.

super cornua altaris per circuitum digito suo, et expiavit altare: reliquum vero sanguinem fudit ad basim altaris, et sanctificavit illud ad expiandum illud. 16. And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar.

16. Tulit praeterea totum adipem qui erat super intestina, et fibram jecoris et duos renes, adipemque eorum, adolevitque ea Moses super altare.

17. But the bullock and his hide, his flesh and his dung, he burnt with fire without the camp; as the Lord commanded Moses.	17. Juvencum vero et pellem ejus, et carnero ejus, et fimum ejus combussit igni extra castra, quemadmodum praeceperat Jehova ipsi Mosi.
18. And he brought the ram for the burnt-offering: and Aaron and his sons laid their hands upon the head of the ram.	18. Post haec adduxit arietem holocausti, et admoverunt Aharon et filii ejus marius suas super caput arietis.
19. And he killed it; and Moses sprinkled the blood upon the altar round about.	19. Et mactavit, sparsitque Moses sanguinem super altare per circuitum.
20. And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat.	20. Arietem quoque concidit in frusta sua, adolevitque Moses caput, et frusta et adipem.
21. And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savor, and an offering made by fire unto the Lord; as the Lord commanded Moses.	21. Intestina vero et crura lavit aqua, et adolevit Moses totum arietem super altare: holocaustum est in odorem quietis: oblatio est ignita Jehova, quemadmodum praeceperat Jehova Mosi.

22. And he brought the other ram, 22. Accedere fecit et arietem

the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram.

secundum, arietem consecrationum: posueruntque Ahaxon et filii ejus marius super caput arietis. 23. And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron’s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.

23. Et mactavit, tulitque Moses de sanguine ejus, et posuit super tenerum auris Aharon dextrae, et super pollicem manus ejus dextrae et super pollicem petits ejus dextri.

24. And he brought Aaron’s sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet; and Moses sprinkled the blood upon the altar round about.	24. Adduxit et filius Aharon, posuitque Moses de sanguine super tenerum auris eorum dextrae, et super pollicem marius eorum dextrae, et super pollicem pedis eorum dextri: sparsitque Moses sanguinem super altare per circuitum.
25. And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder:	25. Tulit deinde adipem, et caudam: totumque adipem qui erat super intestina, et fibram jecoris, duosque renes, et adipem eorum, et armum dextrum.

26. And out of the basket of unleavened bread that was before the Lord he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder:

26. De canistro quoque infermentatorum quae erant coram Jehova, tulit tortam infermentatam unam, et tortam panis oleati unam, et laganum unum, posuitque cum adipe et cum armo dextro. 27. And he put all upon Aaron’s hands, and upon his sons’ hands, and waved them. for a waveoffering before the Lord.

27. Et posuit omnia haec in manibus Aharon, et in manibus filiorum ejus, et ea agitate fecit agitatione coram

Jehova. 28. And Moses took them from off their hands, and burnt them on the altar upon the burnt-offering: they were consecrations for a sweet savor; it is an offering made by fire unto the Lord.

28. Dein accepit Moses ilia ex manibus eorum, adolevitque super altare in holocaustum, consecrationes enim sunt in odorem quietis, oblatio ignita est Jehovae.

29. And Moses took the breast, and waved it for a wave-offering before the Lord:for of the ram of consecration it was Moses’ part; as the Lord commanded Moses.	29. Tulitque Moses pectus, et agitavit illud agitatione coram Jehova: et ex ariete consecrationum ipsi Most fuit in partera, quemadmodum praeceperat Jehova ipsi Most.
30. And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons’ garments with him; and sanctified Aaron, and his garments, and his sons, and his sons’ garments with him.	30. Tulit etiam Moses ex oleo unctionis, et de sanguine qui erat super altare, aspersitque super Aharon, super vestes ejus, et super filios ejus, et super vestes filiorum ejus cum eo: consecravitque Aharonem, et vestes ejus, et filios ejus, et vestes filiorum ejus cum eo.
31. And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tabernacle of the congregation; and there eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it.	31. Et dixit Moses ad Aharon et ad filios ejus, Coquite carnes ad ostium tabernaculi conventionis, ibi deniqne comedite eam, et panem qui est in canistro consecrationum, quemadmodum praecepi, dicendo, Aharon et filii ejus comedent eam.
32. And that which remaineth of the flesh and of the bread shall ye burn with fire.	32. Quod vero superfuerit de carne et pane, igni comburetis.

33. And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you.	33. Et ex ostio tabernaculi conventionis non egrediemini septem diebus, usque ad diem qua completi fuerint dies consecrationum vestrarum: septem enim diebus consecrabit manum vestram.
34. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you.	34. quemadmodum fecit in die hac, praecepit Jehova facere ad expiandum vos.
35. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded.	35. Et ad ostium tabernaculi conventionis manebitis die et nocte, septem diebus, observabitisque observationem eoram Jehova, et non moriemini: sic enim jussus sum.
36. So Aaron and his sons did all things which the Lord commanded by the hand of Moses.	36. Fecit itaque Aharon et filii eius omnia verba quae praeceperat Jehova per manum Mosis.

4. And Moses did as the Lord commanded him. Although these things relate to the priesthood, the authority and nature of which I expounded under the Second Commandment, yet, inasmuch as they are historical, it is not without reason that I have thought fit to defer them till this place: for, if I had referred to them in connection with the Commandment, unpractised readers would not have easily taken notice of their time. This distinction, however, will be of great assistance to them, that after the doctrine which was properly contained in the Decalogue has been set forth, they will now see how faithfully Moses fulfilled whatever he was commanded, and will be able to compare his obedience with the injunction, as they have done in the whole of the making and dedication of the tabernacle. Besides, there is no question but that the narrative must be thus connected; for it may be readily inferred from many passages, that the priests were anointed on the same day that the tabernacle was consecrated. I will now hastily run through the words. Moses says that he brought near Aaron and his sons, i.e., to set them before God and the people; and then that he “washed them with water,” to make it manifest that they did not bring from their homes the purity which befitted the sanctity of their office, and, inasmuch as they were men, that they could not be clean before God, unless their impurity was washed off. A description of their apparel afterwards follows, which I pass over, lest I should weary my readers by twice repeating the same thing.

10. And Moses took the anointing oil. I have stated why God commanded that the priest himself, as well as all the vessels, should be consecrated with oil, viz., because, without the influence of the Spirit, all the sacrifices would be unsavory. And it is by the operation of the same Spirit that Christ was made the peace-maker between God and men; because this dignity would not otherwise belong to flesh and human nature. Aaron was therefore anointed, together with his sons, before he was admitted to the priestly office; for it is afterwards added, that “the bullock for sin” ¹¹⁶ was brought, upon which Aaron laid his hands. Now, although even then he began to discharge his office, yet Moses still occupied the first place, and performed, as it were, the final act. Hence it was that he sprinkled the horns of the altar with the blood; poured the residue at its base for expiation; and burned the sacrifice upon the altar. Now, the imposition of hands in the sacrifices was not only a symbol of presentation, but also a testimony of guilt transferred to the victim. Since, however, this last statement may be obscure on account of its brevity, I will explain it a little more clearly. If any private person offered a victim, the imposition of hands signified that he cast the guilt of his sin upon the victim. Hence the name of piaculum; ¹¹⁷ because it sustained the curse of God, and was substituted in the sinner’s stead, who disburdens himself upon it of whatever exposed him to the judgment of God. But, inasmuch as common hands were unworthy to consecrate a victim to God, the sacerdotal office interposed. This is the reason why Aaron and his sons put their hands on each of the sacrifices, in order that this kind of atonement (piaculi) might be the beginning of their consecration, which was completed in the second ram, with the blood of which Moses stained their right ears, the thumbs of their right hands, and the great toes of their right feet. A multitude of questions here arises: Why only one side of the priests was consecrated, as if their left side remained polluted? Why consecration was not also imparted to their eyes, and especially to their mouth, which was to be the organ of the Holy Spirit? But this warning must be always borne in mind, that we should be soberly wise in those points, the certain knowledge of which cannot be elicited from Scripture; for our curiosity is not only frivolous, but also perverse and injurious, when we desire to know more than God has revealed. The conjecture, however, is probable, that the whole body was consecrated in the right side. We have already seen elsewhere, ¹¹⁸ that by the hands and feet the whole life and actions of men are designated. In which view the cleanness of the heart and the purity of the hands comprehend all that is internal and external in man, as the root and the fruit. As to the feet, the metaphor of walking is notorious; and the feet are said to run to evil, and to be swift to shed blood, when the wicked and the despisers of God betake themselves to evil deeds. Besides, since this consecration was not to the office of teaching, but to that of intercession, the ear rather than the tongue is stained with blood; because the chief virtue, which obtains grace in the sacrifices, is obedience. To this the passage in Psalm 40:6, refers, “Sacrifice and offering thou didst not desire; mine ears hast thou bored:” ¹¹⁹ to which the words of Jeremiah correspond,

“Did I command anything respecting sacrifices, and not rather that your fathers should obey my voice?” ¹²⁰

(Jeremiah 7:22, 23.)

And hence Moses commenced the consecration at the ear, in order to devote the priest to God unto obedience. Paul shews how this was fulfilled in Christ, where he celebrates His obedience in the sacrifice of His death, in order to reconcile His Father to us. (Romans 5:19.) I have spoken elsewhere of the kind of wave-offering which they called tnupha. ¹²¹

31. And Moses said unto Aaron and his sons, Boil the flesh. This is the universal rule, as we have seen elsewhere. ¹²² One thing only is special, that God kept them in the tabernacle seven days, that they might learn to subordinate all their domestic cares and worldly business to their sacred duties. It has been elsewhere said, also, ¹²³ that perfection is denoted by the number seven, which this passage confirms, for by the seven days they were reminded that they were no longer their own masters for the rest of their life.

LEVITICUS 9

LEVITICUS 9:1-24

offer them before the Lord. Jehova. 3. And unto the children of Israel thou shalt speak, saying, Take ye a kid of the goats for a sinoffering; and a calf and a lamb, both of the first year, without blemish, for a burnt-offering;

3. Ad filius vero Israel loqueris, dicendo, Tollite hircum caprarum in sacrificium pro peccato, et vitulum, et agnum, anniculos immaculatos in holocaustum.

4. Also a bullock and a ram for peace-offerings, to sacrifice before the Lord; and a meat-offering mingled with oil: for to-day the Lord will appear unto you.	4. Bovem quoque et arietem pro sacrificio prosperitatum, ut sacrificetis coram Jehova, ct minham conspersam oleo: quia hodie Jehova apparebit vobis.
5. And they brought that which Moses commanded before the tabernacle of the congregation; and all the congregation drew near, and stood before the Lord.	5. Tulerunt ergo qum praeceperat Moses coram tabernaculo conventionis, et accessit totus coetus, et steterunt coram Jehova.
6. And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you.	6. Tunc dixit Moses, Hoc est verbum quod praecepit Jehova, facite, et apparebit vobis gloria Jehovae.
7. And Moses said unto Aaron, Go unto the altar, and offer thy sin-offering, and thy burntoffering, and make an atonement for thyself, and the people: and offer the offering of the people, and make an atonement for them; as the Lord commanded.	7. Ad Aharon vero dixit Moses, Accede ad altare, et fac oblationem pro peccato tuo, et holocaustum tuum, et expiationem fac pro te et pro populo: fac etiam oblationem populi, ire expiationem pro eis, quemadmodum praecepit Jehova.
8. Aaron therefore went unto the altar, and slew the calf of the sinoffering which was for himself.	8. Accessit itaque Aharon ad altare, et mactavit vitulum suum, oblationem pro peccato.

9. And the sons of Aaron brought 9. Et obtulerunt filii Aharon ei

the blood unto him; and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the bottom of the altar:

sanguinere, qui tinxit digitum suum in sanguine, et posuit super cornua altaris, residuum veto sanguinem fudit ad basira altaris. 10. But the fat, and the kidneys, and the caul above the liver of the sin-offering, he burnt upon the altar; as the Lord commanded Moses.

10. Adipem autem et renes, et fibram jecoris hostiae pro peccato, adolevit super altare, quemadmodum praeceperat Jehova Mosi.

11. And the flesh and the hide he burnt with fire without the camp.	11. Camera vero et pellem igni combussit extra castra.
12. And he slew the burntoffering; and Aaron’s sons presented unto him the blood, which he sprinkled round about upon the altar.	12. Mactavit et hostiam pro holocausto, et obtulernnt filii Aharon ei sanguinem, quem sparsit super altare per circuitum:
13. And they presented the burnt-offering unto him, with the pieces thereof, and the head; and he burnt them upon the altar.	13. Holocaustum quoque ei obtulerunt in frustis suis, et caput: et adolevit super altare.
14. And he did wash the inwards and the legs, and burnt them upon the burnt-offering on the altar.	14. Deinde layit intestina et erura, ei adolevit cum holocausto super altare.
15. And he brought the people’s offering, and took the goat, which was the sin-offering for the people, and slew it, and offered it for sin, as the first.	15. Obtulit et oblationem populi, tulitque hircum oblationis pro peccato qui erat populi: mactavitque eum, et pro peccato obtulit ipsum sicut primum.
16. And he brought the burntoffering, and offered it according to the manner.	16. Obtulit quoque holocaustum, et apparavit illud secundum praescripture.
17. And he brought the meatoffering, and took an handful thereof, and burnt it upon the	17. Obtulit et minham, implevitque manum suam ex ipsa, et adolevit super altare,

altar, beside the burnt-sacrifice of the morning.

praeter holocaustum matutinum. 18. He slew also the bullock and the ram for a sacrifice of peaceofferings which was for the people: and Aaron’s sons presented unto him the blood, which he sprinkled upon the altar round about,

18. Mactavit insuper bovera et arietem in sacrificium pacificorum quod erat populi: et obtulerunt filii Aharon sanguinem, quem sparsit super altare per circuitum.

19. And the fat of the bullock and of the ram, the rump, and that which covereth the inwards, and the kidneys, and the caul above the liver:	19. Et adipes bovis et arietis, caudam et adipem qui operit intestina et renes, et fibram jecoris.
20. And they put the fat upon the breasts, and he burnt the fat upon the altar:	20. Posueruntque adipes super pectuscula, et adolevit adipes super altare.
21. And the breasts and the right shoulder Aaron waved for a wave-offering before the Lord; as Moses commanded.	21. Pectuscula vero et armum dextrum agitavit Aharon agitatione coram Jehova, quemadmodum praeceperat Jehova Mosi.
22. And Aaron lifted up his hand toward the people, and blessed them; and came down from offering of the sin-offering, and the burnt-offering, and peaceofferings.	22. Posthaec elevavit Aharon ma-num suam ad populum, benedixitque eis, et descendit a faciendo oblationem pro peccato, et holocaustum, et sacrificium prosperitatum.
23. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people.	23. Et venit Moses et Aharon ad tabernaculum conventionis, et egressi sunt, et benedixerunt populo: et apparuit gloria Jehovae toti populo.
24. And there came a fire out from before the Lord, and	24. Egressusque est ignis a facie Jehovae, et consumpsit

consumed upon the altar the burnt-offering and the fat: which when all the people saw, they shouted, and fell on their faces.

super altare holocaustum et adipes: quod videns universus populus, laudaverunt, et ceciderunt super facies suas.

1. And it came to pass on the eighth day. We have here related how Aaron and his sons, after the time of their consecration was fulfilled, began to execute their office. It was necessary that He should be his brother’s disciple, in order to follow the pattern laid down by God. And we must bear in mind that Moses, who was not appointed priest by a solemn rite, sanctified the others, in order that the authority and the efficacy of the outward sign should rest in God alone. This, therefore, is contained in the earlier portion of the chapter, how, after Aaron had been initiated in the priest’s office for seven days, He commenced the work entrusted to him by God’s command: the second part shews how the sacrifices were approved by a divine miracle, in ratification of the priesthood which God had instituted. But, first of all, He enumerates the ordinary kinds of sacrifice, viz., for sin, the burnt-offering; and for thanksgiving, the sacrifice with the meat-offering (minha) and the sprinkling: that in every respect Aaron might be accounted the lawful priest of God.

6. And Moses said, This is the thing which the Lord commanded. He seems, indeed, to address himself to the whole people, to whom also the promise belonged; but in the word “do ye,” ¹²⁴ He specially speaks to the sons of Aaron; and he promises what, at the end of the chapter, he will state to have been fulfilled, that the glory of God should be manifested in approbation of the priesthood, in order that they may set about their duties more cheerfully. For this was no common aid to their faith and assurance, that their office should be thus, as it were, sealed by God.

7. And Moses said unto Aaron, Go unto the altar. Here is repeated what was stated elsewhere, that the priest, as being himself a sinner, must first make entreaty for himself, before he propitiates God towards others. Hence the Apostle justly infers that the legal priesthood was weak and merely typical. (Hebrews 5:1.) For none can be a true peace-maker, except he, who, in reliance on his perfect innocence, presents himself before God to obtain pardon for others, and, being pure from every blemish, requires no expiation for himself. All else to the end of the chapter I pass over, because Moses only records how Aaron sacrificed according to God’s command and the legal ritual.

22. And Aaron lifted up his hand toward the people. This was a kind of application of the sacrifice, in order that the people might know that God was reconciled to them through the priest as their mediator and surety. The form of benediction ¹²⁵ has been already expoundled; at present let this one point suffice, that, when by the lifting up of their hands the priests testified of God’s paternal favor to the people, their commission was ratified and efficacious. Of this the sacred history presents to us a memorable instance, where it records, that

“the priests and Levites blessed the people, and their voice was heard, and their prayer came up to his holy dwelling-place, even unto heaven.” (2 Chronicles 30:27.)

The fulfilment of this type was at length manifested in Christ, who is not only the source and cause of blessing, but publishes it by the Gospel with effectual results; for He came to “preach peace to them which were afar off, and to them that were nigh,” (Ephesians 2:17;) and although He does not appear or speak in a visible form, yet we know what He says, viz., that

“whatsoever His disciples shall bind on earth shall be bound in heaven; and whatsoever they shall loose on earth shall be loosed in heaven.” (Matthew 18:18.)

23. And Moses and Aaron went into the tabernacle. This is a repetition of the same statement, except that what had been said of Aaron only is now also ascribed to Moses, i.e., that he blessed the people, but for a different reason, for although he was God’s prophet, yet Aaron, in right of his office, was the only mediator. What follows, “the glory of the Lord appeared,” may be read separately, viz., that the majesty of God was manifested in some conspicuous sign; or else it is connected with the concluding verse, where it is said, that “there came a fire out from before the Lord, etc.” If we prefer the latter, the account of the consuming of the sacrifice was added expositively, as if it were said that God appeared when He sent forth the fire to consume the sacrifice. By this auspice, or rather miracle, God manifested that He was the Author of the legal priesthood, so that it should be held in reverence for ever. The same thing sometimes occurred afterwards, when in troubled circumstances, it had need of extraordinary confirmation: thus fire consumed the sacrifice of Manoah, (Judges 13:20;) or, when God’s service and pure religion required to be vindicated in opposition to superstitious counterfeits; thus the sacrifice of Elijah was utterly consumed and reduced to ashes without the application of fire. (1 Kings 18:38.) Or, lastly, when God would shew that He delighted in Mount Sion, which He had chosen for His resting-place and home: for which reason, the first sacrifice of Solomon was consumed by fire from heaven. (2 Chronicles 7:l.)

Lest posterity should doubt of this matter, as if it were not thoroughly certain, Moses says that the whole people was stirred up by the sight to praise God, “and fell on their faces.”

NUMBERS 8

NUMBERS 8:20-22

20. And Moses, and Aaron, and all the congregation. The Levites also are now inaugurated for the performance of their duties, but in their proper order, because their condition was inferior. Here it must be noted that the sons of Moses and their descendants were placed in this lower rank, and excluded from all expectation of the priesthood. Hence the ingratitude of the whole people, and especially of the tribe of Levi, was all the more base, when they presumptuously sought the honor from which Moses had shut out his children for ever. It was then no ordinary act of obedience in him to execute what God had appointed respecting the Levites. Aaron is here mentioned, because he consecrated the Levites in right of his priesthood. As regards the people, their consent is merely commended, because they agreed to what was the pleasure of God. But this virtue in them only increased their ignominy afterwards, when they sought to overthrow that divine decree of which they had approved.

21. And the Levites were purified, and they washed their clothes. We have already spoken of the washing, for since it was required of all private individuals, much less would it be allowable for the Levites to handle the sacred things, unless they were first purified. But what follows as to their presentation by the hands of Aaron, was a shadowing forth by symbol of the truth, which at length shone out at the coming of Christ; for it had been of old predicted by the Prophets, that, in the renovation of the Church, those who had hitherto been but of the multitude should become Levites. Therefore, by this figure, God would declare that none even of His elect servants would be approved of and accepted by Him, unless sanctified by the one Priest. ¹²⁶ And thence an atonement is joined with their offering, in order that the Levites might be pure.

22. And after that went the Levites in to do their service. In these words Moses signifies that, in the type, nothing was omitted relative to the ancient priesthood which pertains to the legitimate service of God, the main point in which is obedience, and thence the purity which flows from it. The Levites are said to have done their service before Aaron, because they humbly submitted themselves to the yoke, and allowed themselves to be controlled by the will of the priest, since God had so enjoined. But the progress of the history will presently shew how prone man’s nature is to rebellion. Hence it arises that the end does not always correspond with the beginning, but that sad and unhappy conclusions sometimes follow successful commencements.

LEVITICUS 10

LEVITICUS 10:1-7, 12-20

1. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not.

1. Acceperunt autem filii Aharon:, Nadab et Abihu quisque acerram sham, et posuerunt in ipsis ignem, et supposuerunt suffimentum, obtuleruntque eoram Jebova ignem alienum secus quam praeceperat eis.

2. And there went out fire from the Lord, and devoured them; and they died before the Lord.	2. Tunc egressus est ignis a facie Jehova, et mortui sunt coram Jehova.
3. Then Moses said unto Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.	3. Et dixit Moses ad Aharon, Hoc est quod dixit Jehova, dicendo, In propinquis meis sanctificabor, et in conspectu totius populi glorificabor, et siluit Aharon.
4. And Moses called Mishael and Elzaphan, the sons of Uzziel, the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp.	4. Et vocavit Moses, Misael et Elsapham filios Uziel patrut Aharon, et dixit illis, Accedite, exportate fratres vestros a conspectu sanctuarii extra castra.
5. So they went near, and carried them in their coats out of the	5. Accesserunt ergo, et exportaverunt eos cum suis tunicis extra castra,

camp; as Moses had said. quemadmodum praeceperat Moses. 6. And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes, lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the Lord hath kindled.

6. Dixit etiam Moses ad Aharon, et Eleazar, et Ithamar, filios ejus, Capita vestra ne nudetis, et vestes vestras ne scindatis, ut non moriamini, ac me in totam congregationem irascatur: fratres autem vestri, tota domus Israel, flebunt incendium qued incendit Jehova.

7. And ye shall not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the Lord is upon you. And they did according to the word of Moses.

7. Neque ab ostio tabernaculi conventionis egrediemini: ne moriamini: quia oleum unctionis Jehovae est super vos. Et fecerunt secundum verbum Mosis. 12. And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat-offering that remaineth of the offerings of the Lord made by fire, and eat it without leaven beside the altar: for it is most holy.	12. Loquutus est autem Moses ad Aharon, et Eleazar et Ithamar filios ejus, qui reliqui erant, Tollite minha quae remansit ex oblationibus ignitis Jehovae et comedite illam cum azymis juxta altare: qnia sanctitas sanctitatum est.
13. And ye shall eat it in the holy place, because it is thy due, and thy sons’ due, of the sacrifices of the Lord made by fire: for so I am commanded.	13. Comedetis, inquam, illam in loco sancto: quia in statutum tibi et in statutum iiliis tuis est de oblationibus ignitis Jehovae: quia sic jussus sum.
14. And the wave-breast and heave-shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for	14. Et pectusculum agitationis, et armum elevationis comedetis in loco mundo, tu et filii tui, et filiae

they be thy due, and thy sons’ due, which are given out of the sacrifices of peace-offerings of the children of Israel.

tuae tecum: quia in statutum tibi et in statutum filiis tuis data sunt de sacrificiis prosperitatum filiorum Israel. 15. The heave-shoulder and the wave-breast shall they bring, with the offerings made by fire of the fat, to wave it for a wave-offering before the Lord; and it shall be thine, and thy sons with thee, by a statute for ever; as the Lord hath commanded.

15. Armurn elevationis, et pectusculum agitationis cure oblationibus ignitis adipum afferent, ut agites agitatione coram Jehova: et hoc erit tibi et filiis tuis tecum in statutum perpetuum, quemadmodum princepit Jehova.

16. And Moses diligently sought the goat of the sin-offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying,	16. Et hircum oblatum pro peccato requirendo requisivit Moses, et ecce, combustus erat: tum iratus est contra Eleazar et Ithamar filius Aharon relictos, dicendo:
17. Wherefore have ye not eaten the sin-offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the Lord?	17. Cur non comedistis oblationem pro peccato in loco sanctitatis? est enim sanctitas sanctitatum, quum illam dederit vobis ad portandum iniquitatem congregationis, et ad expiandum cos eoram Jehova.
18. Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten in theholy place, as I commanded.	18. Ecce, nequaquam illatus est sanguis ejus in sanctitatem intrinsecus: comedendo comedere debueraris illam in sanctuario, quemadmodum praecepi.
19. And Aaron said unto Moses, Behold, this day have they offered their sin-offering and their burnt-offering before the Lord;	19. Loquutus est autem Aharon ad Mosen, Ecce, hodie obtulerunt oblationem suam pro peccato, et holocaustum

and such things have befallen me: and if I had eaten the sin-offering to-day, should it have been accepted in the sight of the Lord?

suum coram Jehova: et evenerunt mihi talia, et, si comedissem oblationem pro peccato bodie, nunquid placuisset in oculis Jehovae? 20. And when Moses heard that, he was content.

20. Postquam id audivit Moses: placuit ei.

1. And Nadab and Abihu, the sons of Aaron. A memorable circumstance is here recorded, from whence it appears how greatly God abominates all the sins whereby the purity of religion is corrupted. Apparently it was a light transgression to use strange fire for burning incense; and again their thoughtlessness would seem excusable, for certainly Nadab and Abihu did not wantonly or intentionally desire to pollute the sacred things, but, as is often the case in matters of novelty, when they were setting about them too eagerly, their precipitancy led them into error. The severity of the punishment, therefore, would not please those arrogant people, who do not hesitate superciliously to criticise God’s judgments; but if we reflect how holy a thing God’s worship is, the enormity of the punishment will by no means offend us. Besides, it was necessary that their religion should be sanctioned at its very commencement; for if God had suffered the sons of Aaron to transgress with impunity, they would have afterwards carelessly neglected the whole Law. This, therefore, was the reason of such great severity, that the priests should anxiously watch against all profanation. Their crime is specified, viz., that they offered incense in a different way from that which God had prescribed, and consequently, although they may have erred from ignorance, still they were convicted by God’s commandment of having negligently set about what was worthy of greater attention. The “strange fire” is distinguished from the sacred fire which was always burning upon the altar: not miraculously, as some pretend, but by the constant watchfulness of the priests. Now, God had forbidden any other fire to be used in the ordinances, in order to exclude all extraneous rites, and to shew His detestation of whatever might be derived from elsewhere. Let us learn, therefore, so to attend to God’s command as not to corrupt His worship by any strange inventions. But if He so severely avenged this error, how horrible a punishment awaits the Papists, who are not ashamed obstinately to defend so many gross corruptions!

3. Then Moses said unto Aaron, This is it that the Lord spake. Moses restrains his brother from giving way to excessive grief; for this was a very bitter stroke after their recent joy to see himself at once deprived of two sons on the same day, and at the same moment, he might, too, have been disposed to murmur against God for the cause of their death. Lest, therefore, He should give way to such want of self-control, Moses reminds him that he must submit to the just judgment of God. We shall, however, seek in vain for what is here referred to, ¹²⁷ “I will be glorified in them that come nigh me.” He had often threatened the priests witlt death if they departed in the least degree from the prescribed rule: He had often set before them the sacredness of their office, lest they should defile themselves by any sacrilegious act; in a word, He had chosen them to be His ministers in holy things, on the condition that they should know themselves to be subject to greater guilt and punishment than the rest of the people. By this consolation, then, Aaron’s grief is quieted, that God had not dealt cruelly with his sons, but had shewn forth in them a just and profitable example, in order that their successors might be more attentive in their duties; for thus should the sentence be paraphrased: In order that I may be glorified before the whole people, I must be sanctified by those of the highest degree and consequence; or, When I shall have been sanctified by the priests themselves, whose dignity is the highest, my glory will shine forth before the whole people. And, in point of fact, although God may punish whole bodies of obscure persons, such lessons have but little effect; but the punishment of men of more noble and illustrious condition draws almost all eyes to the judgments of God. For God is said to be sanctified in us in many ways, whether He shews Himself to be a pitiful or a severe Judge. This declaration, then, is an exhortation to those whom he has dignified with peculiar honor, to walk in fear and trembling; for, since “judgment begins at the house of God,” the greater are the gifts and the higher the pre-eminence is with which any one is blessed, the greater is his obligation to God, and his ingratitude worthy of severer punishment.

1. . . And Aaron held his peace. Much is this silence of Aaron to be applauded, whereby he confessed that his sons were slain by the just judgment of God; for Moses indicates that he yielded to his admonition, and was thus restrained from complaining against. God. Thus Paul teaches us that Scripture is given to teach us patience. (Romans 15:4.) Wherefore, whenever our passions are too much excited, let us learn that this is the best remedy for quieting and repressing them, to submit ourselves to God, and to humble ourselves beneath his mighty hand. David invites us to this by his own example when he says,

“I was dumb, I opened not my mouth; because thou didst it.” (Psalm 39:9.)

4. And Moses called Mishael and Elzaphan. Lest Eleazar and Ithamar should carry ¹²⁸ forth the corpses, Moses commanded these others to anticipate them. It may also have been the case that all were stupified by terror. He forbids the father and brothers to mourn their death, not so much in accordance with the law, whereby all except the high priest were permitted to mourn for their own brother, as to prevent this memorable lesson from being obscured by their grief, since thus was the sanctity of their religion magnificently asserted. Nevertheless, God allowed the dead men to be bewailed by the people, lest the recollection of their punishment should too soon be lost.

When he forbids (Aaron ¹²⁹ and his sons) to go out from the door of the tabernacle, he does not mean so to fix them to that place as to banish them from their own private tents, but he withholds them from all pollution which might have compelled them to desert or interrupt their duty.

12. And Moses spake unto Aaron, and unto Eleazar. Lest hereafter the priests should transgress through ignorance, Moses admonishes them of their duty; and perhaps he was moved by some immediate reason to give these particular injunctions rather than any others. As yet they were but little practiced in the observance of the rites; and what had happened to their brethren must have rendered them anxious. Now, this consternation at the death of their brethren might have so confounded their senses, that they could not apply themselves with so much composure as they ought to the service of God; and thus the offering would have been improperly made. Lest, therefore, their grief should so disturb them as to prevent the due performance of their office, he commands them to eat what remained of the meat-offering with the burnt-sacrifices. Whence we gather that he endeavored to prevent them from transgressing on that day in consequence of their minds being occupied by their recent grief. And in order to induce them to obedience, he sets before them the authority of God, to which it was fitting that the priesthood should be subject, as being founded upon it.

16. And Moses diligently sought the goat of the sin-offering. Moses had not omitted to tell them what was to be done with the goat; and the sacrifice which he had himself performed, was a visible instruction to them. He had set before them what they should imitate, and this would have been enough even for children. But, as I have said, in such serious matters Moses had not spared labor and care, whereas the sons of Aaron, as if they had neither heard nor seen anything of the sort, pervert the whole order of them, although they had been just before reminded that they had been appointed to keep the charge of God. Perhaps they were impelled to this error by the trouble arising from their grief; but we gather from hence that however exquisite may be the ability of masters and teachers, it may be often fruitless unless they have obedient scholars with retentive memories. And hence also we learn that when God often inculcates the same thing, His labor is not superfluous, because we do not understand what we seem to understand; or what has been clearly shewn to us soon afterwards escapes.

Further from the anger of Moses, which is mentioned in his praise, we may infer that the transgression was no light one, although it was not so severely punished as the presumption of Nadab and Abihu. The excuse which some make for them, or allege in extenuation of their crime, that they thought they were deprived of the right before accorded to them, and therefore abstained through modesty, is refuted by the answer of Aaron himself. It was, therefore, grief alone which impelled them to this error. But the reason why God was more merciful to them than to their brethren, is only known to Himself. Conjectures may, indeed, be advanced; but at last we must come to this, that because God’s judgments are hidden, they are not therefore unjust; but that we must humbly adore their depth into which the minds of men cannot penetrate.

19. And Aaron said unto Moses, Behold, this day. Aaron replies that it arose from pious fear that they had not feasted before God, because they would in a manner have defiled the sanctuary by their tears and melancholy, as if he had said, Part indeed of the sin-offering was reserved for our food, but we could not properly partake of it except in cheerfulness and with thanksgiving. The grief arising from his sudden bereavement did not allow of this; but it was not a just defense; for he ought rather to have striven against the feelings of the flesh, so that his domestic calamity should not withhold him from the service of God. But, inasmuch as in his perplexity his fear was deserving of pity, Moses forgives him; and it is said that he was appeased, because he finds less of evil than he supposed.

NUMBERS 1

NUMBERS 1:1-54

5. And these are the names of the men that shall stand with you: Of the tribe of Reuben; Elizur the son of Shedeur.	5. Haec sunt autem nomima virorum qui stabunt vobiscum: de Ruben, Elisur, filius Sedeur.
6. Of Simeon; Shehmiel the son of Zurishaddai.	6. De Simeon, Selumiel filius Surisaddai.
7. Of Judah; Nahshon the son of Amminadab.	7. De Jehudah, Nahason filius Amminadab.
8. Of Issachar; Nethaneel the son of Zuar.	8. De Issachar, Nethanel filius Suar.
9. Of Zebulun; Eliab the son of Helon.	9. De Zebulon, Eliab filius Helon.
10. Of the children of Joseph: of Ephraim; Elishame the son of Ammihud: of Manasseh; Gamaliel the son of Pedabzur.	10. De filiis Joseph, de Ephraim, Elisamama filius Ammihud: de Manasses, Gamliel illius Pedahsur.
11. Of Benjamin; Abidan the son of Gideoni.	11. De Benjamin, Abidan filius Gidoni.
12. Of Dan; Ahiezer the son of Ammishaddai.	12. De Dan, Ahiezer filius Ammisaddai.
13. Of Asher; Pagiel the son of Ocran.	13. De Aser, Pagiel filius Ochran.
14. Of Gad; Eliasaph the son of Deuel.	14. De Gad, Eliasaph filius Deuel.
15. Of Naphtali; Ahira the son of Enan.	15. De Nephthali, Ahira filius Ellan.
16. These were the renowned of the congregation, princes of the tribes of their fathers, heads of thousands in Israel.	16. Hi sunt nobilissimi synagogae, principes tribuum patrum suorum: capita millium Israelis erant.
17. And Moses and Aaron took these men which are expressed by their names:	17. Accepit igitur Moses et Aharon viros istos qui expositi sunt per nomina.
18. And they assembled all the congregation together on the first	18. Et universam synagogam congregaverunt primo mensis

day of the second month; and they declared their pedigrees after their fanlilies, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their polls.

secundi, et secundum genealogiam recensiti sunt per familias suas: per domos patrum suorum, juxta numerum numerum per capita sua, omnis masculus a filio viginti armorum et supra, onmis egrediens ad pugnam. 19. As the Lord commanded Moses, so he numbered them in the wilderness of Sinai.

19. Quemadmodum praeceperat Jehova ipsi Mosi, numeravit eos in deserto Sinai.

20. And the children of Reuben, Israel’s eldest son, by their generations, after their families, by the house of their fathers, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war;

20. Fuerunt itaque filii Ruben primogeniti lsrael per generationes suas, per familias suas, per domes patrum suorum, juxta numerura nominum per capita sua, omnis masculus a filio viginti annorum et supra, omnis egrediens ad pugham,

21. Those that were numbered of them, even of the tribe of Reuben, were forty and six thousand and five hundred.

2l. Numerati eorum de tribu Ruben, sex et quadraginta millia, atque quingenti.

22. Of the children of Simeon, by their generations, after their families, by the house of their fathers, those that were numbered of them, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war;	22. De filiis Simeon per generationes suas, per familias suas, per domos patrum suorum, munerati ejus, juxta humerum niminum, per capita sua, omnis masculus a filio viginti armorum et supra, omnis; egrediens ad pugnam:
23. Those that were numbered of them, even of the tribe of Simeon, were fifty and nine thousand and	23. Numerati inquam eorum de tribu Simeon, novera et quinquaginta millia, atque

three hundred. trecenti. 24. Of the children of Gad, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

24. De filiis Gad per generationes suas, per familias suas, per domus patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam.

25. Those that were numbered of them, even of the tribe of Gad, were forty and five thousand six hundred and fifty.	25. Numerati eorum de tribu Gad, quinque et quadraginta milliae, atque sexcenti et quinquaginta.
26. Of the children of Judah, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;	26. De filiis Jehudah per generationes suas, per familias suas, per domus patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam:
27. Those that were numbered of them, even of the tribe of Judah, were threescore and fourteen thousand and six hundred.	27. Numerati eorum de tribu Jehudah, quatuor et septuaginta millia, atque sexcenti.
28. Of the children of Issachar, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;	28. De filiis Issachar per generationes suas, per familias suas, per domum patrum suorum, juxta nuroerum nominum, a filio viginti annorum et supra, omnis egrediens ad putnam:
29. Those that were numbered of them, even of the tribe of Issachar, were fifty and four thousand and four hundred.	29. Numerati eorum de tribu Issachar, quatuor et quinquaginta millia, atque quadringenti.
30. Of the children of Zebulun, by their generations, after their	30. De filiis Zebulon, per generationes sues, per familias

families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

suas, per domos patrum suorum, juxta numerum niminum a filio Viginti annorum et supra, omnis egrediens ad pugnam: 31. Those that were numbered of them, even of the tribe of Zebulun, were fifty and seven thousand and four hundred.

31. Numerati corum de tribu Zebulon, septem et quinquaginta millia, atque quadringenti.

32. Of the children of Joseph, namely, of the children of Ephraim, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;	32. De filiis Joseph, de filiis Ephraim, per generationes suas, per familias suas, per domos patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam:
33. Those that were numbered of them, even of the tribe of Ephraim, were forty thousand and five hundred.	33. Numerati eorum de tribu Ephraim, quadraginta millius atque quingenti.
34. Of the children of Manasseh, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;	34. De filiis Manasse, per generationes suas, per domos patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam:
35. Those that were numbered of them, even of the tribe of Manasseh, were thirty and two thousand and two hundred.	35. Numerati corum de tribu Manasse, duo et triginta raillid, atque ducenti.
36. Of the children of Benjamin, by their generations, after their families, by the house of their fathers, according to the number	36. De filiis Benjamin, per generationes suas, per familias suam, per domum patrum suorum, juxta numerum

of the names, from twenty years old and upward, all that were able to go forth to war;

nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam: 37. Those that were numbered of them, even of the tribe of Benamin, were thirty and five thousand and four hundred.

37. Numerati eorum de tribu Benjamin, quinque et triginta millie, et quadringenti.

38. Of the children of Dan, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;	38. De filiis Dan, per generationes suas, per familias suas, per domos patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam:
39. Those that were numbered of them, even of the tribe of Dan, were threescore and two thousand and seven hundred.	39. Numerati eorum de tribu Dan, duo et sexaginta millia, atque septingenti.
40. Of the children of Asher, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;	40. De filiis Aser per generationes suas, per familias suas, per domos patrum suorum, juxta humerum nominum, a filio viginti armorum et supra, omnis egrediens ad pugnam:
41. Those that were numbered of them, even of the tribe of Asher, were forty and one thousand and five hundred.	41. Numerati eorum de tribu Aser, unum et quadraginta millia, atque quingenti.
42. Of the children of Naphtali, throughout their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;	42. De filiis Nephthali, per generationes suds, per familias suas, per domus patrum suorum, juxta numerum nominum a filio viginti annorum et supra, omnis egrediens ad pugnam:

43. Those that were numbered of them, even of the tribe of Naphtali, were fifty and three thousand and four hundred.	43. Numerati eorum de tribu Nephthali, tria et quinquaginta millia, atque quadringenti.
44. These are those that were numbered, which Moses and Aaron numbered, and the princes of Israel, being twelve men: each one was for the house of his fathers.	44. Isti sunt numerati illi quos numeravit Moses et Aharon atque principes Israelis, duodecim viri: singuli per domos patrum suorum erant.
45. So were all those that were numbered of the children of Israel, by the house of their fathers, from twenty years old and upward, all that were able to go forth to war in Israel;	45. Fueruntque omnes numerati filiorum Israel per domos patrum suorum, a filio viginti annorum et supra, omnis egrediens ad pugnam in Israele.
46. Even all they that were numbered, were six hundred thousand, and three thousand, and five hundred and fifty.	46. Fuerunt inquam omnes numerati, sexcenta tria millia, et quingenti quinquaginta.
47. But the Levites, after the tribe of their fathers, were not numbered among them.	47. At Levitin per tribum patrum suorum non fuerunt numerati in medio eorum.

48. For the Lord had spoken unto Moses, saying,

48. Loquutus enim erat Jehova, ad Mosen dicendo: 49. Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel:	49. Veruntamen (vel, utique, vel, tantummodo) tribum Levi non numerabis, neque summam eorum capies in medio filiorum Israel.
50. But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels	50. Sed tu praefice Levitas tabernaculo testimonii, et onmibus vasis ejus, et omnibus qum ad illud pertinent: ipsi portabunt tabernaculum, et omnia vasa

thereof: and they shall minister unto it, and shall encamp round about the tabernacle.

ejus, et ipsi ministrabunt illi, et in circuitu tabernaculi castrametabuntur. 5l. And when the tabernacle setteth forward, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh shall be put to death.

51. Quando autem proficiscetur tabernaculum, deponent illud Levitie: quum consistet tabernaculum, erigent illud Levitae et extraneus qui accesserit, morietur.

52. And the children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard, throughout their hosts.	52. Et castrametabuntur filil Israel quisque in castris suis, et quisque juxta vexillum suum, et per exercitus suos.
53. But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony.	53. Levitae vero castrametabuntur in circuitu tabernaculi testimoni et non erit ira super coetum filliorum Israel: custodientque Levitiae custodiam tabernaculi testimonii.
54. And the children of Israel did according to all that the Lord commanded Moses, so did they.	54. Fecerunt ergo filii Israel juxta omnia quae praeceperat Jehova Most, sic fecerunt.

1. And the Lord spake unto Moses in the wilderness of Sinai. Although this is the first numbering of the people, of which we have an account, still, inasmuch as God had already imposed a tax upon every person, the amount of which has been recorded, we infer that it was in fact the second. But the reason for thus numbering the people a second time was, because they were very soon about to remove their camp from the wilderness of Sinai to take posession of the promised land. Since, however, their impiety withheld thmn from doing so, there was a third census taken just before their actual entrance into the land, and with this object, that it might be obvious, on comparison, how marvellously the people had been preserved by the springing up of a new generation, in spite of so many plagues and so much slaughter; for although a great proportion of them had been cut off, almost as many persons were found as before.

Further, it must be observed, that the people were not numbered except at God’s command, in order that He might thus assert His supreme dominion over them; and also, that the mode of taking the census was so arranged, that there should be no confusion of ranks either through fraud or irregularity; for this was the reason why each tribe had its superintendents, lest any one should slip into a tribe to which he did not belong; and this is expressly mentioned by way of assurance, since otherwise many might suspect that so great a multitude could hardly be distinguished into classes with certainty, so that the whole sum should be calculated without mistake.

20. And the children of Reuben, Israel’s eldest son. If any disputatious person should contend that one family could not increase in 250 years to so great an amount, and thus should reject as nebulous what surpasses the ordinary rule of nature, we must bear in mind what I have already stated, that, inasmuch as this increase depended on the power of God, nothing is more absurd than to measure it by ordinary rules. For the intention of the Spirit is to represent to our eyes the incredible power of God in a conspicuous and signal miracle. Meanwhile, if you compared the tribe of Reuben with some of the others, it presents in its numbers some marks of the curse, so that we may gather that Reuben was degraded from the honors of his primogeniture; for the tribes of Simeon, Issachar, Zebulun, Dan, and Naphtali were more numerous, whilst from Joseph alone, who was one of the youngest, a posterity descended which almost doubled it in numbers. God’s blessing, however, is most conspicuous in the tribe of Judah, in correspondence with the prophecy of Jacob; for by this prerogative, as it were, it was already called to the right of primogeniture and to supremacy, inasmuch as it surpassed all the principal ones.

47. But the Levites, after the tribe of their fathers. We shall indeed hereafter see that they also were numbered, but Moses means that they were not included in the general census of the people, because God had chosen them to be His own property, and thus had severed them from the rest of the people. He writes, therefore, that they “were not numbered in the midst of the others,” ¹³⁰ i.e., so as promiscuously to form a part of the multitude. Now, lest any one should object that Moses acted ambitiously in thus bestowing on his own tribe extraordinary distinction, he declares that he did not do this spontaneously, but that it was at God’s bidding that the Levites had a separate class assigned to them; for translators render this passage amiss, “And God said to Moses,” ¹³¹ as if he stated that the tribe of Levi was then first set apart when the sum of the people was taken, since it would have been absurd to omit a part, unless God’s will had been already declared. Moses, therefore, shews why he passed over his own tribe, via, because God had consecrated the Levites for the keeping and service of the tabernacle. Now, if it was not lawful for the tabernacle to be carried or set up by all persons indiscriminately, its sanctity was enforced by this symbol; for religion would not have been held in so much reverence, if it had been allowable for all without distinction to meddle with the sacred things. Meanwhile, the Israelites were reminded that all without, exception were unworthy to present themselves before God, when they were forbidden from access to the sanctuary; whereas the dignity which was conferred upon a single tribe was no ground for boasting, since it depended merely on the good pleasure of God. God, then, gave the Levites access to His tabernacle, not because they had deserved that honor by any virtue of their own, but in order to afford a testimony of His gratuitous favor. At the same time, under this image He represented the future priesthood of Christ, in order that believers might be assured that the Mediator, by whom others might have access to God, was to be of the human race; and therefore God declares by Isaiah that He would take the Levites under the kingdom of Christ from the general and dispersed body of the people. (Isaiah 66:21.) As to what relates to their office, let it be sought in its proper place.

DEUTERONOMY 10

DEUTERONOMY 10:8, 9

8. At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord to minister unto him, and to bless in his name, unto this day.

8. In tempore illo separavit Jehova tribum Levi: ut gestaret Arcam foederis Jehovae, ut staret coram Jehova ad ministrandum ei, et ad benediecudum in nomine ipsius usqae ad diem hanc.

9. Wherefore Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him.

9. Idcirco non fuit ipsi Levi portio et haereditas cum fratribus suis: Jehova est haereditas ejus, quemadmodumdixit ei Jehova Deus tuus.

8. At that time the Lord separated the tribe of Levi. Moses does not exactly observe the order of time in the chapter from which this passage is taken, since he deemed it sufficient to collect here and there what was required to complete his general exhortation. The object indeed of the recital of this history was, lest any should attempt to overthrow God’s invioable decree in their pride and audacity; and therefore, in order that the dignity of the tribe of Levi may not beget envy, he testifies that God is its author. The clause, “unto this day,” seems to refer to those instances in which God had manifested His favor towards the Levites, lest any similar rivalry should hereafter arise. The rest has been expounded elsewhere.

NUMBERS 2

NUMBERS 2:1-34

standard, with the ensign of their father’s house: far off about the tabernacle of the congregation shall they pitch.

suorum, castrametabuntur filii Israel: procul, circum tabernaculum conventionis castrametabuntur. 3. And on the east side, toward the rising of the sun, shall they of the standard of the camp of Judah pitch, throughout their armies: and Nahshon the son of Amminadab shall be captain of the children of Judah.

3. Hi autem castrametabuntur ad orientem, a d exortum vexillum exercitus Juda per turmas suas: et princeps filiorum Juda erit SaMson filius Amminadab.

4. And his host, and those that were numbered of them, were threescore and fourteen thousand and six hundred.	4. Et exercitus ejus, numeratique eorum, quatuor et septuaginta miIlia, atque sexcenti.
5. And those that do pitch next unto him shall be the tribe of Issachar: and Nethaneel the son of Zuar shall be captain of the children of Issachar.	5. Castrametabuntur vero juxta eum tribus Issachar: et princeps filiorum Issachar erit Nethanel filius Suar.

6. And his host, and those that were numbered thereof, were fifty and four thousand and four hundred.

6. Et exercitus ejus numeratique ejus, quatuor et quinquaginta millia atque quadringenti. 7. Then the tribe of Zebulun: and Eliab the son of Helon shall be captain of the children of Zebulun.	7. Tribus Zebulon, et princeps filiorum Zebulon, Eliab illius Helon.
8. And his host, and those that were numbered thereof, were fifty and seven thousand and four hundred.	8. Et exercitus ejus, numeratique ejus, septem et quinquaginta millia atque quadringenti.
9. All that were numbered in the camp of Judah were an hundred thousand, and fourscore thousand, and six thousand and	9. Omnes numerati in exercitu Juda, centum octoginta sex millia atque quadringenti, per exercitus suos: primum

four hundred, throughout their armies: these shall first set forth.

proficiscentur.

10. On the south side shall be the standard of the camp of Reuben, according to their armies: and the captain of the children of Reuben shall be Elizur the son of Shedeur.	10. Vexillum exercitus Reuben erit ad meridiem per turmas suas: et princeps filiorum Reuben erit Elisur filius Sedeur.
11. And his host, and those that were numbered thereof, were forty and six thousand and five hundred.	11. Exercitus ejus, numeratique ejus, sex et quadraginta millla atque quingenti.
12. And those which pitch by him shall be the tribe of Simeon: and the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai.	12. Castrametabuntar autem juxta enm tribus Simeon: et princeps filiorum Simeon, Selumiel, fillus Surisaddai.
13. And his host, and those that were numbered of them, were fifty and nine thousand and three hundred.	13. Et exercitus ejus, numeratique eorum, novem et quinquaginta millia atque trecenti.
14. Then the tribe of Gad: and the captain of the sons of Gad shall be Eliasaph the son of Reuel.	14. Tribus item Gad: et princeps filiorum Gad, Eliasaph filius Reuel:
15. And his host, and those that were numbered of them, were forty five thousand and six hundred and fifty.	15. Et exercitus ejus, numeratique eorum, quinqne et quadraginta millia atque sexcenti et quinquaginta.
16. All that were numbered in the camp of Reuben were an hundred thousand, and fifty and one thousand, and four hundred and fifty, throughout their armies: and they shall set forth in the second rank.	16. Omnes numerati in excreitu Reuben, centum quinquaginta millia, mille et quadringenti quinquaginta, per exercitus suos: et secundi proficiscentur.
17. Then the tabernacle of the congregation shall set forward,	17. Turn proficiscetur tabernaculum conventionis in

with the camp of the Levites in the midst of the camp: as they encamp, so shall they set forward, every man in his place, by their standards.

castris Levitarum, in medio castrorum: quemadmodum castrametabuntur, sic proficiscetur quisque in loco suo, jux:ta vexilia sua. 18. On the west side shall be the standard of the camp of Ephraim, according to their armies: and the captain of the sons of Ephraim shall be Elishama the son of Ammihud.

18. Vexilium excreitus Ephraim per turmas suas erit ad occidentem: et princeps filiorum Ephraim erit Elisarea filius Ammihud.

19. And his host, and those that were numbered of them, were forty thousand and five hundred.	19. Et excreitus ejus, numeratique eorum, quadraginta millia et quingenti.
20. And by him shall be the tribe of Manasseh: and the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur.	20. Et juxta eum erit tribus Manasse: et princeps filiorum Manasse erit Gamliel filius Pedahsur.
21. And his host, and those that were numbered of them, were thirty and two thousand and two hundred.	21. Et exercitus ejus, numeratique eorum, duo et triginta millia atque ducenti.
22. Then the tribe of Benjamin: and the captain of the sons of Benjamin shall be Abidan the son of Gideoni.	22. Tribus item Benjamin, et princeps filiorum Benjamin erit Abidan filius Gidoni.
23. And his host, and those that were numbered of them, were thirty and five thousand and four hundred.	23. Et exercitus ejus, numeratique, eorum, quinque et triginta millia atque quadringenti.
24. All that were numbered of the camp of Ephraim were an hundred thousand, and eight thousand and an hundred, throughout their armies: and they shall go forward in the third rank.	24. Omnes numerati in excreitu Ephraim, centum et octo millia atque centum, per excreitus suos: et tertii proficiscentur.

25. The standard of the camp of Dan shall be on the north side by their armies: and the captain of the children of Dan shall be Ahiezer the son of Ammishaddai.	25. Vexilium castrorum Dan erit ad Aquilonem, per exercitus suos: et princeps filiorum Dan, Ahiezer filius Ammisaddai.
26. And his host, and those that were numbered of them, were threescore and two thousand and seven hundred.	26. Et exercitus ejus, numeratique eorum, duo et sexaginta millia atque septingenti.
27. And those that encamp by him shall be the tribe of Asher: and the captain of the children of Asher shall be Pagiel the son of Ocran.	27. Castrametabuntur autem juxta eum tribus Aser; et princeps filiorum Aser erit Pagiel filius Ochran.
28. And his host, and those that were numbered of them, were forty and one thousand and five hundred.	28. Et exercitus ejus, numeratique eorum, unum et quadraginta millia et quingenti.
29. Then the tribe of Naphtali: and the captain of the children of Naphtali shall be Ahira the son of Enan.	29. Tribus item Nephthali: et princeps filiorum Nephthali, Ahira filius Enan.
30. And his host, and those that were numbered of them, were fifty and three thousand and four hundred.	30. Et exercitus ejus numeratique eorum, tria et quinquaginta millia atque quadringenti.
31. All they that were numbered in the camp of Dan were an hundred thousand, and fifty and seven thousand, and six hundred: they shall go hindmost with their standards.	31. Omnes numerati in exercitu Dan, centum millia et quinquaginta septem millia, atque sexcenti: postremi proficiscentur per vexilla.
32. These are those which were numbered of the children of Israel, by the house of their fathers: all those that were numbered of the	32. Isti sunt numerati filiorum Israel per domos patrum suorum, omnes numerati qui erant in castris per turmas

camps, throughout their hosts, were six hundred thousand, and three thousand, and five hundred and fifty.

suas, sexcenta tria millia atque quingenti quinquaginta.

33. But the Levites were not numbered among the children of Israel; as the Lord commanded Moses.	33. Craterum Levite non fuerunt numerati inter filius Israel quemadmodum praceperat Jehova Mosi.
34. And the children of Israel did according to all that the Lord commanded Moses: so they pitched by their standards, and so they set forward, every one after their families, according to the house of their fathers.	34. Et fecerunt filii Israel juxta omnia qum praecepit Jehova Mosi: sic castrametati sunt per vexilia sua, sicque profecti sunt quisque per familias suas, per domum patrum suorum.

1. And the Lord spake unto Moses, and unto Aaron. This distribution into separate bands must have served to prevent contention; for, had not God thus assigned to each their proper position, so natural is ambition to man, that they would have quarrelled for the place of honor. It would have been grievous to the family of Reuben, the first-born, to resign his dignity; and, even if they had patiently submitted to the punishment inflicted upon them, they would have been made to take the lowest place, as being condemned to ignominy. Disputes would also have arisen respecting the children of the concubines, for they would not have thought it consistent that; those who sprang from Leah and Rachel should yield them the superior place. Besides, in proportion as they severally had the advantage in numbers, they would have thought themselves injured unless they preceded others.

Thus the children of Simeon would never have suffered themselves to be ranged under the standard of Reuben. Again, dispute would also have arisen between the children of Ephraim and Manasseh. God, therefore, at once put a stop to all these disturbances by so arranging their ranks that each one knew his own band. Consequently, Judah, although the fourth son of Leah, received the first standard as an honorable distinction, that he might thus in a manner begin to fulfill the prophecy of Jacob by anticipation; and two tribes were united with him which would willingly submit to his rule, Issachar and Zebuhm; because they derived their origin from the children of the ¹³² handmaid whom Leah had substituted in her own place.

Although Reuben had been deprived of his primogeniture, still, that some consolation might remain for his posterity, he was set over the second standard; two tribes were associated with him, which on account of their connection would not be aggrieved at fighting under his command, the tribe of Simeon his uterine brother, and the tribe of Gad, which also sprang from the handmaid of Leah.

It was necessary that God should interpose His authorify, in order that two tribes should be formed of a single head, Joseph; otherwise the fact would have led to contention, because the inequality was odious in itself, and that family might appear to be elevated not without disgrace to the others. Besides, the children of Manasseh, who were superior by the law of nature, would never have been induced to obey, unless a divine decree had interposed. But thtat division could not have been better formed than of the sons of Rachel, because their consanguinity was closer; for a sharp contest might also have arisen for the leadership of the fourth band, because it was unjust that the son of a handmaid should have been placed at its head, and thus preferred to a legitimate son of Leah, and to the other son of Rachel, especially when Benjamin was so singularly beloved by Jacob, the common father of them all. ¹³³ The sole will of God, indeed, was sufficient, and more than sufficient to prevent all quarrels; but, inasmuch as He chose rather to rule over them generously and paternally, than in a despotic manner, He rather conformed Himself to their wishes than drove them by compulsion. Still, however, because their contentions could not be prevented by mere human decisions, it is again said at the end of the chapter that Moses did nothing except by God’s command. At the same time the obedience of the people is noticed in that they peaceably obeyed Moses, since thus they ratified their acknowledgment of Moses as a true and faithful minister of God; for this submissiveness is the inseparable companion of sincere piety towards God, that whatever is proposed by His approved ministers the people should reverently accept.

NUMBERS 3

NUMBERS 3:1-51

1. These also are the generations of Aaron and Moses, in the day that the Lord spake with Moses in mount Sinai. 2. And these are the names of the sons of Aaron; Nadab the firstborn, and Abihu, Eleazar, and Ithamar. 3. These are the names of the sons of Aaron, the priests which were anointed, whom he consecrated to minister in the priest’s office. 4. And Nadab and Abihu died

before the Lord, when they offered fire before the Lord, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest’s office in the sight of Aaron their father.

et Abihu eoram Jehova, quando obtulerunt ignem externum coram Jehova in deserto Sinai: et filii non fuerunt eis, ae sacerdotio functus est Eleazar et Ithamar coram Aharone patre suo. 5. And the Lord spake unto Moses, saying,

5. Loquutus est autem Jehova ad Mosen, dicendo:

6. Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him.	6. Appropinquare fac tribum Levi, et stare facias eam coram Aharone sacerdote, ut ministrent ei,
7. And they shall keep his charge, and the charge of the whole congregation, before the tabernacle of the congregation, to do the service of the tabernacle.	7. Et custodiant custodiam ejus, et custodiam universi coetus coram tabernaculo ecelesiae, ut exequantur cultum tabernaculi.
8. And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle.	8. Custodiant quoque omnia utensilia tabernaculi ecclesiae, custodiamque filiorum Israel, et exequantur cultum tabernaculi.
9. And thou shalt give the Levites unto Aaron, and to his sons: they are wholly given unto him out of the children of Israel.	9. Da inquam Levitas ipsi Aharon et illils ejus: dati, daft namque aunt illi a filiis Israel.
10. And thou shalt appoint Aaron and his sons, and they shall wait on their priest’s office; and the stranger that cometh nigh shall be put to death.	10. Aharon autem et filios ejus praeticies, custodientque sacerdotium suum: externus sane qui accesserit, morietur.
11. And the Lord spake unto Moses, saying,	11. Loquutus est praeterea Jehova ad Mosen, dicendo:
12. And I, behold, I have taken the Levites from among the	12. Ego quidera tuli Levitas e medio filiorum Israel loco

children of Israel instead of all the first-born that openeth the matrix among the children of Israel: therefore the Levites shall be mine;

omnis primogeniti quod aperit vulvam a filiis Israel: eruntque mei Levitae.

13. Because all the first-born are mine:for on the day that I smote all the first-born in the land of Egypt, I hallowed unto me all the first-born in Israel, both man and beast; mine they shall be: I am the Lord.	13. Meum namque est omne primogenitum: a die quo percussi omne primogenitum in terra AEgypti, sanctificavi mihi omne primogenitum in Israel: tam ex hominibus quam ex animalibus: mea erunt: ego Jehova.
14. And the Lord spake unto Moses in the wilderness of Sinai, saying,	14. Loquutus est insuper Jehova ad Mosen, dicendo:
15. Number the children of Levi, after the house of their fathers, by their families: every male from a month old and upward shalt thou number them.	15. Numera filius Levi per domos patrum suorum, per familias suas: omnem masculum ab uno meuse et supra, numerabis.
16. And Moses numbered them, according to the word of the Lord, as he was commanded.	16. Numeravit itaque eos Moses juxta sermonem Jehovae, quemadmodum jussus fuerat.
17. And these were the sons of Levi, by their names; Gershon, and Kohath, and Merari.	17. Et fuermir isti filii Levi per nomina sua, Gerson, Cehath et Merari.
18. And these are the names of the sons of Gershon, by their families; Libni, and Shimei.	18. Haec autem sunt nomina filiorum Gerson per familias suas, Libni et Semei.
19. And the sons of Kohath, by their families; Amram, and Izhar, Hebron, and Uzziel.	19. Porro filii Cehath per familias suas, Amram, et Jehor, Hebron et Uzziel.
20. And the sons of Merari, by their families; Mahli, and Mushi:	20. Filii vero Merari per familias suas, Mahali, et

these are the families of the Levites, according to the house of their fathers.

Muzi. Istae sunt familiae Levi per domos patrum suorum.

21. Of Gershon was the family of the Libnities, and the family of the Shimites: these are the families of the Gershonites,	21. De Gerson, familia Libnitica, et familia Simitica: istte sunt familiae Gersoniticae.
22. Those that were numbered of them, according to the number of all the males, from a month old and upward, even those that were numbered of them, were seven thousand and five hundred.	22. Numerati eorum secundmu numerum onmis masculi, a filio mensis et supra, numerati eormn, septem millia et quingenti.
23. The families of the Gershonites shall pitch behind the tabernacle westward.	23. Familiae Gersonitiem post tabernaculum castrametabuntur ad occidentem.
24. And the chief of the house of the father of the Gershonites shall be Eliasaph the son of Lad.	24. Et princeps domus patris Gersonitarum erit Eliasaph filius Lael.
25. And the charge of the sons of Gershon, in the tabernacle of the congregation, shall be the tabernacle, and the tent, the covering thereof, and the hanging for the door of the tabernacle of the congregation,	25. Custodia autem filiorum Gerson in tabernaculo conventionis erit tabernaculum, et tentorium, operimentum ejus, aulaeum ostii tabernaculi conventionis.
26. And the hangings of the court, and the curtain for the door of the court, which is by the tabernacle, and by the altar round about, and the cords of it, for all the service thereof.	26. Cortinae item atrii, et aulaeum ostii atrii quod erat juxta tabernaculum, et juxta altare per circuitum, funes quoque ejus pro omni ministerio ejus.
27. And of Kohath was the family of the Amramites, and the family of the Izharites, and the	27. Et ipsius Cehath erit familiae Amramitica, et familia Isharitica, et familia

family of the Hebronites, and the family of the Uzzielites: these are the families of the Kohathites.

Hebronitica, et familia Uzzielitica: istae sunt familiae Cehathiticae. 28. In the number of all the males, from a month old and upward, were eight thousand and six hundred, keeping the charge of the sanctuary.

28. Secundum numerum omn masculi a filio mensis et supra, fuerunt octo millia sexcenti, custodiente custodiam sanctuarii.

29. The families of the sons of Kohath shall pitch on the side of the tabernacle southward.	29. Familiae filiorum Cehath castrametabuntur ad latus tabernaculi ad meridiem.
30. And the chief of the house of father of the families of the Kohathites shall be Elizaphan the son of Uzziel.	30. Et princeps domus patris familiarum Cehathitarum erit Elisaphan filius Uzziel.
31. And their charge shall be the ark, and the table, and the candlestick, and the altars, and the vessels of the sanctuary wherewith they minister, and the hanging, and all the service thereof.	31. Custodia autem eorum erit arca, et mensa, et candelabrum, et altaria, et vasa sanctitatis in quibus ministrabunt, et aulaeum, et universum opus ejus.
32. And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary.	32. Porro princeps principum Levitarum erit Eleazar filius Aharon sacerdotis: praefectura custodientium custodiam sanctitatis erit el.
33. Of Merari was the family of the Mahlites, and the family of the Mushites: these are the families of Merari.	33. Ipsius Merari erit familia Mahalitica, et familia Musitica. Istae sunt familiae Merari.
34. And those that were numbered of them, according to the number of all the males, from a month old and upward, were six thousand and two hundred.	34. Numerati autem eorum secundum numerum ordinis masculi, ab uno mense et supra, sex millia et ducenti.

35. And the chief of the house of the father of the families of Merari was Zuriel the son of Abihael: these shall pitch on the side of the tabernacle northward.	35. Et princeps domus patris familiarum Merari erit Suriel filius Abihael: atque hi ad latus tabernaculi castrametabuntur ad Aquilonem.
36. And under the custody and charge of the sons of Merari shall be the boards of the tabernacle, and the bars thereof, and the pillars thereof, and the sockets thereof, and all the vessels thereof, and all that serveth thereto,	36. Praefectura autem custodia filiorum Merari, tabulum tabernaculi, et vectes ejus, et columnae ejus, et bases qius, omniaque vasa ejus, et universum opus ejus.
37. And the pillars of the court round about, and their sockets, and their pins, and their cords.	37. Columnae quoque atrii per circuitum, et bases earum, et clavi earum, et funes earum.
38. But those that encamp before the tabernacle toward the east, even before the tabernacle of the congregation eastward, shall be Moses, and Aaron and his sons, keeping the charge of the sanctuary for the charge of the children of Israel; and the stranger that cometh nigh shall be put to death.	38. Qui vero castrametabuntur ante tabernaculuun, ad Orientem, in parte anteriore tabernaculi conventionis, ad orientem erunt Moses et Aharon, filiique ejus custodientes custodiam sanctuarii, pro custodia filiorum Israel: externus certe qui accesserit morietur.

39. All that were numbered of the Levites, which Moses and Aaron numbered at the commandment of the Lord, throughout their families, all the males, from a month old and upward, were twenty and two thousand.

39. Omnes numerati Levitarum, quos numeravit Moses et Aharon juxta sermonem Jehovae per familias eorum, omnes mares ab uno mense et supra, duo et viginti millia. 40 And the Lord said unto Moses, Number all the first-born

40. Et dixit Jehova ad Mosen, Numera omne primogeniture

of the males of the children of Israel, from a month old and upward, and take the number of their names.

masculmn filiorum Israel ab uno meuse et supra, et accipe humerum nominum eorum.

41. And thou shalt take the Levites for me, (I am the Lord,) instead of all the first-born among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel.	41. Capiesque Levitas mihi (ego Jehova) loco omnium primogenitorumn filiorum Israel, et bestias Levitatum loeo omnium primogenitorum ex bestits filiorum Israel.
42. And Moses numbered, as the Lord commanded him, all the first-born among the children of Israel.	42. Numeravit itaque Moses quemadmodum ei paeceperat Jehova, omnem primogeniture in filiis Israel.
43. And all the first-born males, by the number of names, from a month old and upward, of those that were numbered of them, were twenty and two thousand two hundred and threescore and thirteen.	43. Fueruntque omnia primogenita mascula, secundum numerum nominum, ab uno filio mensis, et supra, per numeratos eorum, duo et viginti millia, et ducenti septuaginta tres.
44. And the Lord spake unto Moses, saying,	44. Loquutusque est Jehova ad Mosen, dicendo:
45. Take the Levites instead of all the first-born among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am the Lord.	45. Cape Levitas loco omnium primogenitorum in filiis Israel, et bestias Levitatum pro bestiis eorum, eruntque mei Levitae: ego Jehova.
46. And for those that are to be redeemed of the two hundred and threescore and thirteen of the first-born of the children of Israel, which are more than the Levites;	46. Porro redemptiones ducentorum septuaginta trium redundant ultra Levitas, a primogenitis filiorum Israel.

47. Thou shalt even take five 47. Capies quinos siclos in

shekels apiece by the poll; after the shekel of the sanctuary shalt thou take them: (the shekel is twenty gerahs:)

singuls; capita, secundum siculum sanctuarii capies: viginti obolorum est siclus.

48. And thou shalt give the money, wherewith the odd number of them is to be redeemed, unto Aaron, and to his sons.	48. Dabisque pecuniam illam Aharoni et filiis ejus, redemptiones eorum qui exuperant in illis.
49. And Moses took the redemption-money of them that were over and above them that were redeemed by the Levites.	49. Accepit ergo Moses pecuniam redemptionis ab its qui superabant ultra redemptos Levitarum:
50. A primogenitis filiorum Israel accepit pecuniam mille trecentos sexaginta quinque siclos, secundum siclum sanctuarii.	50. Of the first-born of the children of Israel took he the money; a thousand three hundred and three score and five shekels, after the shekel of the sanctuary:
51. And Moses gave the money of them that were redeemed unto Aaron, and to his sons, according to the word of the Lord, as the Lord commanded Moses.	51. Deditque Moses pecuniam redemptionum Aharoni et filiis ejus, juxta sermonem Jehovae, quemadmodum praeceperat illi Jehova.

NUMBERS 4:1-3, 21-23, 29, 30, 34-49

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

1. Loquutus est Jehova ad Mosen et Aharon, dicendo:

2. Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the

2. Tolle summam filiorum Cehath e medio filiorum Levi, per familias suas, per domos

house of their fathers, patrum suorum. 3. From thirty years old and upward, even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation.

3. Ab eo qui natus est triginta annos et supra, usque ad eum qui natus est quinquaginta annos, quotquot ingrediuntur congregationem, ut faciant opus in tabernaculo conventionis. 21. And the Lord spake unto Moses, saying,	21. Loquutus est Jehova ad Mosen, et Aharon dicendo:
22. Take also the sum of the sons of Gershon, throughout the houses of their fathers, by their families:	22. Tolle summam filiorum Gerson, ipsos quoque per domos patrum suormn, et per familias suas:

23. From thirty years old and upward, until fifty years old, shalt thou number them; all that enter in to perform the service, to do the work in the tabernacle of the congregation.

23. Ab eo qui natus est triginta annos et supra, usque ad eum qui est quinquaginta annorum, numerabis eos: quotquot ingrediuntur congregationem, ut faciant opus in tabernaculo conventionis. 29. As for the sons of Merari, thou shalt number them after their families, by the house of their fathers:

29. Filios Merari, per familias suas, per domos patrum suorum nu merabis:

30. From thirty years old and upward, even unto fifty years old, shalt thou number them, every one that entereth into the service, to do the work of the tabernacle of the congregation.

30. Ab eo qui natus est triginta annos et supra, usque ad eum qui natus est quinquaginta annos, numerabis eos: quotquot ingrediuntur congregationem, ut faciant opus in tabernaculo conventionis. 34. And Moses and Aaron, and the chief of the congregation,

34. Numeravit ergo Moses et Aharon et princeps

numbered the sons of the Kohathites, after their families, and after the house of their fathers,

congregationis filios Cehath, per familias suas, domos patrum suorum.

35. From thirty years old and upward, even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation:	35. Ab eo qui natus erat triginta annos, et supra, usque ad eum qui natus erat quinquaginta annos: quotquot ingrediuntur in congregationem illam ad ministerium peragendum in tabernaculo conventionis.
36. And those that were numbered of them, by their families, were two thousand seven hundred and fifty.	36. Fueruntque numerati eorum per familias, duo millia septingenti quinquaginta.
37. These were they that were numbered of the families of the Kohathites, all that might do service in the tabernacle of the congregation, which Moses and Aaron did number, according to the commandment of the Lord, by the hand of Moses.	37. Isti sunt numerati familiarum Cehath, omnes ministrantes in tabernaculo conventionis, quos numeravit Moses et Aharon juxta imperium Jehovae per manum Mosis.
38. And those that were numbered of the sons of Gershon, throughout their families, and by the house of their fathers,	38. Numerati filiorum Gerson per familias suas, et per domum patrum suorum.
39. From thirty years old and upward, even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation;	39. Ab eo qui natus erat triginta annos et supra, usque ad eum qui natus erat quinquaginta annos: quotquot ingrediuntur in congregationem illam ad ministerium peragendum in tabernaculo conventionis.

40. Even those that were numbered of them, throughout their families,by the house of their fathers, were two thousand and six hundred and thirty.	40. Numerati inquam eorum per familias suas, per domum patrum suorum, duo millia et sexcenti triginta.
41. These are they that were numbered of the families of the sons of Gershon, of all that might do service in the tabernacle of the congregation, whom Moses and Aaron did number, according to the commandment of the Lord.	41. Isti sunt numerati familiarum filiorum Gerson, omnes ministrantes in tabernaculo conventionis: quos numeravit Moses et Aharon juxta sermonem Jehovae.
42. And those that were numbered of the families of the sons of Merari, throughout their fanlilies, by the house of their fathers,	42. Numerati autem familiarum filiorum Merari per familias suas, per domos patrunt suorum.
43. From thirty years old and upward, even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation;	43. Ab co qui natus erat triginta annos et supra, usque ad eum qui natus erat quinquaginta annos: quotquot ingrediebantur in congregationem illam ad ministerium peragendum in tabernaculo conventionis.
44. Even those that were numbered of them, after their families, were three thousand and two hundred.	44. Numerati inquam eorum per familias suas, tria millia et ducenti.
45. These be those that were numbered of the families of the sons of Merari, whom Moses and Aaron numbered, according to the word of the Lord by the hand of Moses.	45. Isti aunt numerati familiarum filiorum Merari, quos numeravit Moses et Aharon juxta sermonem Jehovae per manum Mosis.

46. All those that were numbered 46. Omnes numerati quos

of the Levites, whom Moses and Aaron, and the chief of Israel, numbered, after their families, and after the house of their fathers,

numeravit Moses et Aharon, et principes Israel, de Levitis per familias suas, et per domos patrunt suorum: 47. From thirty years old and upward, even unto fifty years old, every one that came to do the service of the ministry, and the service of the burden in the tabernacle of the congregation;

47. Ab eo qui natus erat triginta annos et supra, usque ad eum qui natus erat quinquaginta annos: quotquot ingrediebantur ad peragendum ministerium cultus, et ad peragendum oneris in tabernaculo conventionis.

48. Even those that were numbered of them, were eight thousand and five hundred and fourscore.	48.: Numerati, inquam, erarum ruerunt otto nilIlia et quingenti octoginta.
49. According to the commandment of the Lord they were numbered by the hand of Moses, every one according to his service, and according to his burden: thus were they numbered of him, as the Lord commanded Moses.	49. Juxta sermonem Jehovae numeravit cos per manum Mosis, singulos secundum ministerium suum, et secundum onus suum: numerati autem ejus fuerunt hi quos ipsi praeceperat.

1. These also are the generations of Aaron and Moses. He now separately enumerates the Levites; but, before he proceeds to state their number, he first shortly refers to what he had just before more fully narrated, that of the four sons of Aaron only two survived their father, inasmuch as Nadab and Abihu had suffered the penalty of their negligence in their defilement of the sacrifice. The six verses ¹³⁴ which Moses inserts respecting the office of the priests have been expounded in their proper place. The dignity of the tribe of Levi is here exalted, when God compares the Levites to the first-born; the distribution of their charges is also touched upon, ¹³⁵ but, since these things are connected with the census of the people, and the mode of pitching the camp, I have thought it best to annex them to what has just preceded, inasmuch as otherwise the history would be interrupted. And, in fact, in the order that I have followed, the office of each family is only incidentally treated of, so that all might know their proper station.

12. And I, behold, I have taken the Levites. A little further on we shall see more clearly why God claims one tribe for Himself; He now only shews that the Levites rightfully belong to Him, because by special privilege the first-born of the people were preserved in the destruction of the Egyptians. God, therefore, declares that those, whose lives were thus gratuitously spared, were purchased to Himself. Since, then, He had the free option of devoting to Himself the first-born of every tribe, He was no less at liberty to take ¹³⁶ only the twelfth part of the people from one tribe. Thus He cuts off all handle for complaint, inasmuch as it would have been intolerable ingratitude to withdraw from His control those whom He had miraculously redeemed; therefore He says that they did not perish in the general slaughter, in order that tie might subject them to ttimself.

15. Number the children of Levi after the house of their fathers. The enumeration of the tribe now follows, commencing with the three sons of Levi, Kohath, Gershon, and Merari, from whom many families afterwards descended. It must, however, be observed, that all were numbered down to the youngest infants, whereas of the rest of the people only those who had passed their twentieth year were taken into account; whence it appeared that this was the smallest tribe; but by causing the infants to be reckoned, God intended to maintain a just proportion, as we shall see; for, if He had only taken them above their twentieth year, it would not have been known how many first-born there were, and thus the compensation to be made for them would have been uncertain. By this indulgence the people should have been induced to pay the tribute for the surplus with more readiness; for since, after the computation was made, it appeared how much their number came short of the required amount, God justly willed that those should be redeemed for money, who would else have been transferred to that tribe which represented the first-born, and it would have been an act of malignity to refuse God what he demanded, when He had spontaneously condescended to so just a compact. There was also another reason why the Levites were included in the census from their earliest childhood, rather than the others, viz., because it was not necessary that they should be fit for war, when God enrolled from the rest of the people soldiers for Himself who might afterwards bear arms.

17. And these were the sons of Levi by their names. Hence it appears that the tribe of Levi, like the others, had made an astonishing progress from a small and contemptible beginning; for whereas he himself had only begotten three sons, Gershon and Merari only two each, and Kohath four; who would have expected such an increase, that twelve men in so short a time should have grown into so many thousands? But thus powerfully does God work under the semblance of weakness, that thus His glory may be the more conspicuous. But that He promoted the family of Kohath above the others, not only in the priesthood of Aaron, but also in their common ministry, proceeded from the same source of His gratuitous good pleasure, as the calling of Moses. He then, who had dignified also by so honorable an office, was, for his sake, gracious also to the family of Kohath. Neverthless, lost he should be suspected of ambition, or lest occasion of calumny should be given to the ungodly, God chose that the sons of Moses should remain in the ordinary station of the Levites.

45. Take the Levites instead of all the first-born. The compensation of which I have spoken follows; for, since the complete portion of God was not found in the tribe of Levi, it must needs be supplied from elsewhere. Since, then, the Levites, infants as well as men, were less by two hundred and seventy-three than the first-born of the twelve tribes of Israel, God required that five shekels of the sanctuary should be paid for every head. We have elsewhere seen that the shekel of the sanctuary was double, amounting to two ordinary ones.

NUMBERS 4

1. And the Lord spake unto Moses and unto Aaron. This census had a different object from the former one, which we have just been considering, viz., that an equal distribution of the charges should be made in proportion to the number of the individuals. First, as regarded age, a distinction must be observed between this tribe and the others; for we have already seen that all the Israelites above twenty years of age were numbered, because they were then fit to bear arms. But it was not without reason that a more mature age was required in the case of the Levites, so that they should not begin to discharge their ministry before their thirtieth year. For not only is strength and rigor of body requisite for spiritual warfare, but seriousness and gravity also. If they had been admitted in their youth, their levity might have detracted from the reverence due to sacred things, since the young are often led to act intemperately by their fervor and licentiousness. Access to the sanctuary, therefore, was not permitted them till they had grown up to be men; for by their thirtieth year men ought to have become so staid, as that it shall be base and inexcusable for them to give way to the wantonness of youth.

From their fiftieth year they were released from their duties; since sloth and inactivity generally accompany old age. The case is different as to war, because we find many who are vigorous after their fiftieth year. Furthermore, since religion is more precious than all earthly affairs, diligent care was to be taken lest it should fall into disesteem on account of the idleness and somnolency of its ministers.

34. And Moses and Aaron and the chief of the congregation. Another exception is subjoined, viz., that none should be received unless they were free from all defect and blemish; for we have seen elsewhere that those, who were blind and lame, or defective in any part of their body, were excluded from the tabernacle, lest their disfigurement should produce contempt; and also that they might be admonished by this external sign, to preserve themselves more diligently from all spiritual defilement. Therefore, those are said to enter into the sanctuary who are fit to exercise the priesthood; and hence the expression, “for the service,” ¹³⁷ is added.

Inasmuch as the inequality (of their charges) might have been the source of envy, God’s authority is asserted at the end of the chapter, where Moses records that he was only acting ministerially, and that he distributed the offices among them according to God’s command.

NUMBERS 10

NUMBERS 10:11-28

took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.

Israel per profectiones suas e deserto Sinai, substititque nubes in deserto Paran. 13. And they first took their journey, according to the commandment of the Lord by the hand of Moses.

13. Profecti itaque sunt primum ad os Jehovae per manum Mosis.

14. In the first place went the standard of the camp of the children of Judah, according to their armies: and over his host was Nahshon the son of Amminadab.	14. Et profectum est vexilium castrorum filiorum Jehuda primo loco per exercitus suos: et super exercitum ejus erat Nahason filius Amminadab.
15. And over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar.	15. Super exercitum autem tribus filiorum Issachar erat Nethanel filius Suar.
16. And over the host of the tribe of the children of Zebuluu was Eliab the son of Helon.	16. Et super exercitum tribus filiorum Zabulon erat Eliab filius Helon.
17. And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle.	17. Depositum autem fuerat tabernaculum: et profecti sunt filii Gerson et filii Merari portantes illum.
18. And the standard of the camp of Reuben set forward, according to their armies: and over his host was Elizur the son of Shedeur.	18. Deinde profectum est vexillum castrorum Ruben per exercitus suos: et super exercitum ejus erat Elisur filius Sedeur.
19. And over the host of the tribe of the children of Simeon, was Shelumiel the son of Zurishaddai.	19. Super exercitum vero tribus filiorum Simeon erat Selumiel filius Surisaddai.
20. And over the host of the tribe of the children of Gad was Eliasaph the son of Denel.	20. Et super exercitum tribus filiorum Gad erat Eliasaph filius Deuel.
21. And the Kohathites set forward, bearing the sanctuary;	21. Et progredi eccperunt Cehathitae portantes

and the other did set up the tabernacle against they came.

sanctuarium: erexerunt autem tabernaculum donec venerint ipsi. 22. And the standard of the camp of the children of Ephraim set forward, according to their armies: and over his host was Elishmna the son of Ammihud.

22. Postea profectum est vexilium castrorum filiorum Ephraim per exercitus suos: et super exercitum ejus erat Elisama filius Ammihud.

23. And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur.	23. Super exercitum vero tribus filiorum Manasse erat Gamliel filius Pedahsur.
24. And over the host of the tribe the children of Benjamin was Abidan the son of Gideoni.	24. Et super exercitum tribus filiorum Benjamin erat Abidan filius Gidoni.
25. And the standard of the camp of the children of Dan set forward, which was the rere-ward of all the camps throughout their hosts: and over his host was Ahiezer the son of Ammishaddai.	25. Profectum est insuper vexillum castrorum filiorum Dan, recolligens onmia castra per exercitus suos: et, super exercitum ejus erat Ahiezer filius Ammisaddai.
26. And over the host of the tribe of the children of Asher was Pagiel the son of Ocran.	26. Super exercitum tribus filiorum Aser erat Pagiel filius Ochran.
27. And over the host of the tribe of the children of Naphtali was Ahira the son of Enan.	27. Et super exercitum tribus filiorum Nephthali erat Ahira filius Enan.
28. Thus were the journeyings of the children of Israel, according to their armies, when they set forward.	28. Istm sunt profectiones filiorum Israel per exercitus suos: ac ita profecti sunt.

11. And it came to pass on the twentieth day. Moses records that after leaving Mount Sinai, the camp was first pitched in the wilderness of Paran; and although the distance was not great, — being, as we shall soon see, a three days’ journey, — still the fatigue was sufficient to harass and weary the people. It is mentioned in praise of their obedience that they were expeditious in setting forth “according to the commandment of God;” but presently, through failure of the spirit of perseverance, their levity and inconstancy betrayed itself.

When it is said that “they journeyed by their journeyings,” (profectos esse per suas profectiones,) it refers to their whole progress through the desert. As to the word, I know not why Jerome translated it turmas, (troops,) for its root; is the verb [sn nasang, which is used with it; and according to its constant use in Scripture, it plainly means stations, ¹³⁸ or halting-places. We say in Frealch journees, or gistes.

14. In the first place went the standard of the camp. The actual order of march is here described. The whole people, with the exception of the Levites, is divided into four hosts, or parts, since four of the tribes were set over the others, so as to have two under the command of each. And this was the mode of proceeding, that whenever they halted anywhere, the four standards encompassed the sanctuary and the Ark of the Covenant from the four quarters of the world; whilst on the march, the Levites carrying the tabernacle, according to the burdens respectively imposed upon them, were mixed with the several bands. The Ark, borne upon the shoulders of the Levites, preceded the whole army, in order that all might more confidently follow, God thus manifestly shewing them the way. Nahshon, of the tribe of Judah, led the first host; Elizur, of the tribe of Reuben, the second; Elishama, of the tribe of Ephraim, the third; and Ahiezer, of the tribe of Dan, the fourth. It is obvious that in the precedency given to the tribe of Judah, God in some degree afforded an anticipation of the prophecy of Jacob; for the Reubenites, being descended from the first-born, would not have willingly abandoned their position, unless that right had been transferred to the tribe of Judah by God’s decree, pronounced through the mouth of Jacob. Not that the sovereignty and royal power was actually his before the time of David, but because God would have a single spark to shine in the midst of the thick darkness, whereby He might cherish the hope of the promised salvation in every heart; and that thus the dignity of this tribe might at length more readily reduce all to obedience. Herein, however, it appeared how perverse and intractable was the spirit of that greater portion of them who strove against the divine decree in their rejection of David.

Reuben occupied the second place, as an alleviation of his disgrace. Again, by the subjection of the tribe of Manasseh to the posterity of Ephraim, in this respect, too, the prophecy of the same patriarch was fulfilled. Nor does there seem to be any other reason why the fourth standard should have been given to the tribe of Dan, except because Jacob had declared, “Dan shall judge his people.” (Genesis 49:16,) by which expression his pre-eminence was denoted.

Although it may be that the four standard-bearing tribes were chosen from their strength and the numbers of their people, still, unless the children of Reuben and Manasseh had been thoroughly persuaded that their degradation was in accordance with the command of God, their jealousy would never have suffered them calmly to submit themselves to others, whose superiors they were by the ordinary rules of nature. Their selfrestraint, therefore, was praiseworthy, in that voluntary subjection kept them within bounds, without the application of any power of compulsion; and at the end, Moses records that it was not once only that they thus advanced, but that they observed the same order and regulations during the whole course of their travel, and that their camp was always so arranged that no contention arose to disturb them.