TO THE FOUR LAST BOOKS OF MOSES;
Arranged By Him In Form Of A Harmony, And Illustrated By Commentaries.
If I do not at once begin by stating my reasons for the plan I have adopted in the composition of this Work, it will undoubtedly incur the censures of many. Nor will it be attacked only by the malevolent and the envious, (a matter of little consequence,) but some will perhaps be found, who, with no other cause of disapproval, and without any malignity, will still think that I have inconsiderately, and therefore unnecessarily, altered the order which the Holy Spirit himself has prescribed to us. Now, there cannot be a doubt that what was dictated to Moses was excellent in itself, and perfectly adapted for the instruction of the people; but what he delivered in Four Books, it has been my endeavor so to collect and arrange, that, at first sight, and before a full examination of the subject, it might seem I was trying to improve upon it, which would be an act of audacity akin to sacrilege. I pass by those critics with indifference whose object is to frame causes of detraction out of nothing, and whose greatest pleasure it is to invent occasions of railing; but there will be no difficulty in conciliating those who are only unfavorable through misunderstanding, if they will but listen calmly to the course I have pursued. For I have had no other intention than, by this arrangement, to assist unpracticed readers, so that they might more easily, more commodiously, and more profitably acquaint themselves with the writings of Moses; and whosoever would derive benefit from my labors should understand that I would by no means withdraw him from the study of each separate Book, but simply direct him by this compendium to a definite object; lest he should, as often happens, be led astray through ignorance of any regular plan.
These four books are made up of two principal parts, viz., the Historical Narrative and the Doctrine, by which the Church is instructed in true piety, (including faith and prayer,) as well as in the fear and worship of God; and thus the rule of a just and holy life is laid down, and individuals are exhorted to the performance of their several duties. This distinction Moses does not observe in his Books, not even relating the history in a continuous form, and delivering the doctrine unconnectedly, as opportunity occurred. I admit, indeed, that whatever refers to the regulation of the conduct is comprehended in the ten commandments; but, since all have not sufficient intelligence to discern the tendency of what is elsewhere taught, or to reduce the different precepts to their proper class, there is nothing to prevent such assistance being afforded them, as, by setting before them the design of the holy Prophet, may enable them to profit more by his writings.
Moreover, the use and application of the narrative in the four Books is twofold; for the deliverance of his ancient people reflects, as in a bright mirror, the incomparable power, as well as the boundless mercy, of God in raising up, and as it were engendering his Church. But that the most gracious Father should have followed up this same people with his continual bounty even unto the end, and have so contended with their gross impiety, their detestable iniquity, and foul ingratitude, as not to cease to be more than liberal towards the unthankful and the evil, is a manifest proof of his inestimable loving-kindness; whilst we may perceive in his constant government of them, how unwearied is the course of his grace in cherishing, defending, honoring, and preserving those whom he has once embraced with his love. Hence may we obtain a source of confidence; hence, too, may we learn to be bold in prayer; while, lest we should be in doubt whether these exertions of God’s grace, which Israel experienced as well in their original calling as in their successive history, have any relation to ourselves also, Moses has stated their cause to have been that gratuitous adoption, which is common to us with them, from the times that the only-begotten Son, having “broken down the middle wall of partition,” vouchsafed to become our head. On the other hand, the terrible and memorable punishments, which are everywhere recounted, instruct us in reverence towards God, and inspire our hearts with awe, lest we should falsely boast ourselves to be his children, whilst indulging in the liberty of sin. For, since God so severely punished idolatry, evil affections and lusts, rebellion and other crimes, we may learn that he nowhere more evidently inflicts his judgments than upon his Church, and thus we may appropriate to the deceivers of our own day whatever happened to the hypocritical Jews.
I. The doctrine is divided into four principal Heads. In order to prepare their minds for its reception, Moses commends the authority of the Law by many eulogies. Whatever statements, therefore, occur as to the Dignity of the Law are set down by way of Preface, that God may be duly reverenced. Consequently, they precede in order the precepts of the Law, and will occupy the first place.
II. The Ten Commandments follow, in which God has briefly, but comprehensively summed up the Rule of a Just and Holy Life; yet so as not to separate from them those interpretations which the Lawgiver has added unconnectedly. For many Precepts, which are not found in the Two Tables, yet differ not at all from them in sense; so that due care must be taken to affix them to their respective Commandments in order to present the Law as a whole.
III. The Third Head Of Doctrine consists of Supplements; by which word I mean, with respect to the First Table, the Ceremonies and the outward Exercises of Worship; with respect to the Second Table, the Political Laws, for the object of both these parts is merely to aid in the observance of the Moral Law; and it is not a little important, that we should understand that the Ceremonies and the Judicial Ordinances neither change nor detract from the rule laid down in the Ten Commandments; but are only helps, which, as it were, lead us by the hand to the due Worship of God, and to the promotion of justice towards men. We are aware that of old there was a constant controversy of the Prophets against the Jewish people; because, whilst strenuously devoting themselves to Ceremonies, as if True Religion and Holiness were comprised in them, they neglected real righteousness.
Therefore, God protests that he never enjoined anything with respect to the Sacrifices: and he pronounces all External Rites but vain and trifling, if the very least value be assigned to them apart from the Ten Commandments. Whence we more certainly arrive at the conclusion to which I have adverted, viz., that they are not, to speak correctly, of the substance of the law, nor avail of themselves in the Worship of God, nor are required by the Lawgiver himself as necessary, or even as useful, unless they sink into this inferior position. In fine, they are appendages, which add not the smallest completeness to the Law, but whose object is to retain the pious in the Spiritual Worship of God, which consists of Faith and Repentance, of Praises whereby their gratitude is proclaimed, and even of the endurance of the Cross. As to all the Political Ordinances, nothing will obviously be found in them, which at all adds to the perfection of The Second Table: therefore it follows, that nothing can be wanted as the rule of a good and upright life beyond the Ten Commandments.
IV. The Last Part shews the end and use of the Law; and thence its usefulness is very extensive. For how would it profit us to be instructed in righteousness of life, unless the perception of our guilt and iniquity induced us to seek after the remedy? But when God allures us so gently and kindly by his promises, and again pursues us with the thunders of his curse, it is partly to render us inexcusable, and partly to shut us up deprived of all confidence in our own righteousness, so that we may learn to embrace his Covenant of Grace, and flee to Christ, who is the end of the law. This is the intention of The Promises, in which he declares that he will be merciful, since there is forgiveness ready for the sinner, and when he offers the spirit of Regeneration. On this depends that sentence of St. Paul, that Christ is the end of the Law Still I do not so distinguish this class from the foregoing, as if it had nothing in common with them. For, before arriving at it, it will be often necessary to refer both to the terrible ruin of the human race, as well as to the peculiar blessing of Adoption, and to that increasing flow of fatherly love which God extends to his people. For all the expiations have no other meaning than that God will be always merciful, as often as the sinner shall flee to the refuge of his pardon. But how needful this division is will be best understood as we proceed.
The song of Moses and his death will be the conclusion of the Four Books.
History
THE FOUR LAST BOOKS OF MOSES
ARRANGED IN THE FORM OF A HARMONY, WITH COMMENTARIES
Exodus 1:1-7
Exodus 1:1-7 1. Now these are the names of the children of Israel, which came into Egypt: every man and his household came with Jacob. 1. Haec sunt nomina filiorum Israel qui venerunt in Aegyptum cum Jahacob: quisque cum familia sua venit. 2. Reuben, Simeon, Levi, and Judah, 2. Reuben, Simeon, Levi, et Jehudah, 3. Issachar, Zebulun, and Benjamin, 3. Issachar, Zabulon, et Benjamin, 4. Dan, Nephthali, Gad, and Asher. 4. Dan and Naphtali, Gad et Asher. 5. And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already 5. Fuerunt autem omnes animae egressae ex femore Jahacob, septuaginta animae, Joseph autem erat in Aegypto. 6. And Joseph died, and all his brethren, and all that generation. 6. Mortuus vero est Joseph, et omnes fratres eius, et tota aetas illa. 7. And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them. 7. Porto creverunt filii Israel, et aucti sunt, et multiplicati et roborati quamplurimum; adeo ut plena ipsis esset terra.
1. These are the names It is the intention of Moses to describe the miraculous deliverance of the people, (from whence the Greeks gave the name to the book;) but, before he comes to that, he briefly reminds us that the promise given to Abraham was not ineffectual, that his seed should be multiplied
“as the stars of the heaven, and as the sand which is upon the sea-shore.” (Genesis 22:17.)
This, then, is the commencement of the book, — that although their going down from the land of Canaan into Egypt might have seemed at the time as it were the end and abolition of God’s covenant, yet in his own time he abundantly accomplished what he had promised to his servant as to the increase of his descendants. However, he only mentions by name the twelve patriarchs who went down with their father Jacob, and then sums up the whole number of persons, as in two other passages. (Genesis 46:27, and Deuteronomy 10:22.) The calculation is perfectly accurate, if Jacob is counted among the thirty and six souls in the first catalogue. For it is a far-fetched addition of the Rabbins to count in Jochebed the mother of Moses, to complete the number; and it is not probable that a woman, who was afterwards born in Egypt, should be reckoned among the men whom Jacob brought with him. If any object that the seventy are said to have “come out of the loins of Jacob,” the discrepancy is easily explained by the common scriptural use of the figure synecdoche. That he from whom the others sprung is not excluded, we gather from the words of Moses, (Deuteronomy 10:22,)
“Thy fathers went down into Egypt with threescore and ten persons; and now the Lord thy God hath made thee as the stars of heaven for multitude.”
But there is no reason to add five more, as we read in the address of Stephen recorded by Luke, (Acts 7:14;) for we cannot be surprised that in this mode of expressing numbers this error should have occurred by the introduction of a single letter. Should any objector make this an handle for controversy, we should remember that the Spirit, by the mouth of Paul, does not warn us without purpose
“not to give heed to genealogies.” (1 Timothy 1:4.)
6. And Joseph died. The Rabbins ignorantly conclude from this expression that Joseph died first of his brethren, whereas it is evident that the others were passed over, and his name was expressly mentioned to do him honor, as being the only one then in authority. How long they survived their father, Moses does not say, but only marks the beginning of the change, — as much as to say, the Israelites were humanely treated for a considerable space of time; so that the condition of those who went down with Jacob was tolerable, since, free from all injustice and tyranny, they tranquilly enjoyed the hospitality accorded to them. At the same time, he gives us to understand that, when all that generation was gone, the desire and the memory of the land of Canaan, which they had never seen, might have died out of the minds of their descendants, if they had not been forcibly aroused to seek after it. And unquestionably, since that people were forgetful and careless of meditating on God’s mercies, God could not have better provided for their salvation than by allowing them to be cruelly tried and afflicted; otherwise, as though their origin had been in Egypt, they might have preferred to have remained for ever in their nest, and by that indifference the hope of the promised heritage would have been effaced from their hearts.
7. And the children of Israel were fruitful. To what an extent they increased Moses relates in the 12th chapter, viz., to the number of 600,000, besides women and children; which was certainly an incredible increase for so short a time. For, though 430 years be counted from the date of the covenant with Abraham to the departure of the people, it is clear that half of them had elapsed before Jacob went down into Egypt; so that the Israelites sojourned in that land only 200 years, or little more — say ten years more. How then could it come to pass that in so short a time a single family could have grown into so many myriads? It would have been an immense and extraordinary increase if 10,000 had sprung from every tribe; but this more than quadruples that number. Wherefore certain sceptics, perceiving that the relation of Moses surpasses the ordinary ratio of human propagation, and estimating the power of God by their own sense and experience, altogether refuse to credit it. For such is the perverseness of men, that they always seek for opportunities of despising or disallowing the works of God; such, too, is their audacity and insolence that they shamelessly apply all the acuteness they possess to detract from his glory. If their reason assures them that what is related as a miracle is possible, they attribute it to natural causes, — so is God robbed and defrauded of the praise his power deserves; if it is incomprehensible to them, they reject it as a prodigy. But if they cannot bring themselves to acknowledge the interference of God except in matters by the magnitude of which they are struck with astonishment, why do they not persuade themselves of the truth of whatever common sense repudiates? They ask how this can be, as if it were reasonable that the hand of God should be so restrained as to be unable to do anything which exceeds the bounds of human comprehension. Whereas, because we are naturally so slow to profit by his ordinary operations, it is rather necessary that we should be awakened into admiration by extraordinary dealings.
Let us conclude, then, that since Moses does not here speak of the natural course of human procreation, but celebrates a miracle unheard of before, by which God ratified the truth of his promise, we should judge of it perversely, and maliciously, if we measure it by our own feeble reason, instead of meditating with reverence upon what far transcends all our senses. Let us rather remember how God reproves his unbelieving people by the Prophet Isaiah. (Isaiah 51:1) For, in order to prove that it would not be difficult for Him, in spite of the small number to which the Israelites were reduced, to produce a great multitude, He bids them look into “the hole of the pit from whence they were digged,” viz., to Abraham, and Sarah that bare them, whom he multiplied though alone, and childless. Certain Rabbins, after their custom, imagine that four infants were produced at a birth; for as often as they meet with any point which perplexes them, they gratuitously invent whatever suits them, and then obtrude their imaginations as indubitable facts; and proceed foolishly, and unseasonably, to discuss that this is physically probable. There are Christians, too, who, with little consideration, have imitated them here, contending that what Moses describes is in accordance with experience, because the fecundity of certain nations has been almost as great. We indeed sometimes see confirmed by remarkable examples what the Psalmist says, (Psalm 107:36,) that God “maketh the hungry to dwell” in the wilderness, “that they may prepare a city for habitation, and sow the fields, and plant vineyards, which may yield fruits of increase; and he blesseth them also, so that they are multiplied greatly;” as also, that “He turneth a fruitful land into barrenness,” and strips it of inhabitants; but the design of Moses is to shew, that there never was any fecundity, which was not inferior to the increase of the people of Israel. Hence his comparison between the seventy souls, and the multitude which proceeded from them, that this special blessing of God might be distinguished from ordinary cases; hence too the accumulated expressions, which undoubtedly are meant for amplification, that “they were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them,” for the repetition of the adverb, Meod, Meod, marks an unusual abundance. Nor do I reject the conjecture of some, that in the word שרף, sharatz, there is a metaphor taken from fishes, but I know not whether it is very sound, since the word is used generally for any multiplication.