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11.And the Lord said unto Moses. God remonstrates with respect to their indomitable obstinacy, because they had just now hesitated not petulantly to despise and reject Him with the most atrocious insults, and notwithstanding all the clearest manifestations of His power. For I know not whether the sense which some give be suitable, when they translate the verb נאף, naatz, “ provoke.” (57) Jerome comes nearer to the genuine sense, How long will they detract me? But let us be contented with the genuine intention of God, which He confirms by the succeeding antithesis, where He complains that He is disparaged, because they do not take into consideration the many miracles whereby He had abundantly testified His power and loving-kindness; and thus He proves their contempt, because they deliberately refuse credit to the many signs of which the accumulation at least ought to have subdued or corrected their stubbornness.
The denunciation of their final punishment follows, together with a statement of the atrocity of their crime; for the particle “ long” indicates its long continuance, as well as the enduring patience of God. He had, indeed, punished others severely, but only for example’ sake, in order that the name of their race should remain undestroyed, whereas he now declares that He will deal with them as. with persons in a desperate condition, who cease not to make a mock of His patience. Hence we are taught, that, although God is placable in His nature, still the hope of pardon is deservedly cut off from unbelievers, who are so obdurate as that tie produces no effect upon them by His hand, or by His countenance, or His word. he then briefly adverts to the use of the signs, viz., that their object was, that the knowledge or experience of them should awaken hopes of success.
If the apparent contradiction offends any one, that God should declare the people to be cast off, when it was already decreed that tie would pardon them, a reply may be sought from elsewhere in three words; for God does not here speak of His secret and incomprehensible counsel, but only of the actual circumstances, showing what the people had deserved, and how horrible was the vengeance which impended, (58) in respect to their wicked and detestable revolt, since it was not His design to keep Moses back from earnest prayer, but to put the sincerity of his piety and the fervency of his zeal to the proof. And, in fact, he does not contravene the prohibition, except upon the previous exhibition of some spark of faith. See Exo_32:0
(57) A.V., “ long will this people provoke, me?” V. “ detrahet mihi populus iste?” Ainsworth says, “ me, or despite, blaspheme, contemptuously provoke me. So the Apostle expoundeth this word blaspheme, in Rom_2:24, from Isa_52:5; and it implieth also a contempt or despising, Pro_1:30; Isa_5:24.”
(58) “ quelle punition luy seroit apprestee, si Dieu se vouloit venger d’ revolte si detestable;” and what punishment would be prepared for them, if God chose to take vengeance on so detestable a revolt. — Fr.