Commentary on Harmony of the Law Volume 1 Complete John Calvin (continued)
JOHN CALVIN
to them. Whether you translate the wordמוקש,117 mokesh, a snare or a stumbling-block, is of little consequence, because it is taken metaphorically for every kind of misfortune or injury. They signify, then, that no end of their troubles was to be expected so long as Pharaoh shall contend with Moses; for that evils would follow upon evils. By the question "how long?" they admonish him that his pertinacity had already been more injurious than enough; and thence they conclude that there is nothing better to be done than, by the expulsion of Moses, to free himself from the snare, or to avoid the stumbling-block, since he could only fight unsuccessfully. As to the second part of the verse, interpreters differ. The Chaldee Paraphrast translates it with the introduction of a negative, — "Knowest thou not yet that Egypt is destroyed?" Word for word it is, "whether to know before," or "before that to know." But because the infinitive is sometimes taken for the future, thus does it seem to accord very well with the sense — "Do you wish to know the destruction of the whole kingdom before you desist from your unhappy contention?" as if they had said, that unless God should avert His anger, the remedy would be soon too late and useless.
8. And Moses and Aaron were brought again. It is probable that, when the wrath of the king was appeased, some of the company were hastily dispatched to bring back Moses in that same hour, lest the calamity denounced by him should happen on the morrow. For we may gather from the king's words that he was not altogether overcome by their entreaties; but that, because he was unwilling to offend all their minds by an abrupt refusal, he suffered Moses to be recalled, that he might delude them by an underhand artifice; since thus do tyrants escape unpopularity by the false appearance of consent.118 But he returns to his former purpose, when seeking to compound with God by an intermediate course he wishes to secure to himself the people's return. It appears indeed that he was himself also frightened, and sought some way to propitiate God; meanwhile, as if it were free for him to make conditions, he proposes such as would be advantageous to himself; as hypocrites are wont so to treat with God, as if He were compelled to abandon half His rights. But although he cunningly inquires, as if the point were doubtful,119 still his suspicion is easily discovered.
מוקש. The root of this word makes it obvious that its proper meaning is a snare. The word offendiculum mentioned by C., he found in S. M.; but the LXX and V. have also rendered it a stumbling-block
As to the latter part of this verse, C.: appears to have given too hasty a glance at S. M.'s notes. Neither the Hebrew nor the Chaldee Paraphrast has used the infinitive. S.M.
has ceased to speak of Onkelos, when he proceeds to say, Alii sic vertunt, visne prius experiri? — W.
"A fausses enseignes;" under false colors. — Fr.