Commentary on Genesis and Exodus, Chapter 34 · Questions · Question 25 – Question 32
QUEST. XXIV. How it stood with Gods justice, to destroy all the inhabitants of Canaan.
I Will cast out. It may seeme both a cruell edict, decreed of God for the utter extirpation of these inhabitants of Canaan, and as cruelly to have beene executed by the Israelites. 1. The equity of God in decreeing this to be done, may thus appeare: 1. If God might rightfully assigne that country unto his people, as the earth is the Lords, and the fulnesse thereof, he may dispose of it at his pleasure, then by the same right, it was lawfull for the Lord to expell and root out the former inhabitants.
2. Yet there is another reason beside of Gods equity: the Lord had now spared them a long time, even 400. yeeres, expecting their repentance, and they waxed worse. The Lord said in Abrahams time, and to Abraham, the sinnes of the Amorites were not yet full, Genes. 15.16. Now then after so long patience in forbearing these wicked nations, non fuit crudelitas poenae gravitate moram pensare, it was no cruelty with greatnesse of punishment to recompense the long stay thereof, Calvin.
3. The earth is said to have spued out this people for their great impiety: Si mortuo elemento intolerabilis est impietas, &c. If their impiety were intolerable to the very dead element; how much more might the Lord exercise his judgement with rigour? Calvin.
4. Againe, the Lord having decreed to plant his people in Canaan, was to expell the idolatrous inhabitants, lest they might have beene a ruine, and occasion of falling to his people, Marbach.
2. And as the Lord decree was just againe these wicked inhabitants, so the execution thereof by the Israelites in destroying them all, was also just. 1. Because non est homini… revocare p…am, &c. It is not in mans power to revoke the punishment decreed by the Lord, for then they should have incurred the same penalty themselves: as the Lord by his Prophet said to Ahab, who had let Benhadad goe,1 King. 20.42▪ Because thou hast let goe out of thine hand, a man whom I appointed to dye, thy life shall goe for his▪ Marbach.
2. Seeing the victory and conquest of those nations, was only of the Lord, it was just and right, ipsum leges victoriae statuere, that he should set the lawes of the victory, who were to be spared, who not: therefore the Israelites could not alter any part of Gods will on that behalfe, Gallas.
3. And if the Israelites had spared them, privassent se legitima haereditate, &c. they had deprived themselves of the lawfull inheritance, which was ordained them of God, Calvin.
QUEST. XXV. Why they were to make no compact with the Canaanites.
Vers. 12. THou shalt make no compact with them. 1. The Israelites are specially warned to take heed of the Canaanites, to make no league with them, because they were most in danger to be corrupted by them, seeing they were not all destroyed at once, but many remained and dwelt among them, not only in Cities by themselves, as the Canaanites had their Cities in the midst of Ephraim and Manasses, Iosh. 16.10. and 17.16. but they dwelt among them in the same City, as the Jebusites did in Jerusalem, Iosh. 15.63. there was not so much danger to be feared by the nations which were further off, and therefore when they tooke any of their Cities, they might save their persons alive: but if it were a City of the Canaanites, they were to save none alive, Deut. 20.15, 16. Tostat. quaest. 12.
2. Another cause of this prohibition, was the great impiety and wickednesse of the Canaanites, among whom was practised all ungodlinesse: for the which cause their land spued them out, Levit. 18.28. And this reason is touched here, Lest they bee the cause of thy ruine: this amity and league betweene them, might be a meanes to draw them to idolatry, Marbach.
3. Further the Lord had appointed the Canaanites to destruction, and therefore, with such as were Gods enemies no league was to be made, Simler.
4. By this meanes also, legitima sua haereditate privarent, they should deprive themselves of their lawfull inheritance, which the Lord had promised to Abraham, Isaack, and Iacob, and to their seed, Simler.
5. Duos pessimos fructus illiciti foederis numerat; He reckoneth up two very bad fruits of this unlawfull league: the land should be defiled with their altars, and superstitious monuments, which they would erect under the colour of this league: and beside, humanitatis praetextu populum corrumpent, they will corrupt the people under pretense of humanity, in calling them to their idolatrous feasts, Calvin.
6. But all kinde of league and entercourse is not forbidden, with nations of stranger religion: there be foedera commerciorum causa, leagues for traffike sake, and other common necessary things, which belong unto the life; which kinde of league may be made with such, but not foedera auxiliatoria, leagues of mutuall helpe, Simler. Calvin. See more hereof, chap. 23. qu. 50.
QUEST. XXVI. Why their images were to be broken downe.
Vers. 13. ANd breake their images in peeces. 1. This they were commanded to doe, ut non rema…eat memoria, &c. that there should no memory remaine of idolatry, Lyran. For looke what was left of those superstitious monuments, tantundem fomenti remaneret, so much leaven remained to corrupt pure religion, Gallas. 2. So that it is evident that these things were not to be transferred to Gods service; as though it were lawfull to worship the true God after that manner, wherein they worshipped their false gods; for this is added as a reason: Thou shalt not bow downe to any other god: therefore, si Iehovam in statuis colore vis, Deum alienum colis; if thou wilt worship God by images, thou dost worship a strange god, Simler. For the true God will be worshipped after that manner, which he hath prescribed, Marbach. Here then is the errour of the Romanists, that doe worship God after the superstitious rites of the Heathen. 3. Beside, if images must be broken downe, then it is not lawfull to retaine them still, though they be not professedly adored: for the very occasion of offence and stumbling must be taken out of the way. as Hezekiah brake downe the brasen serpent, which the people had superstitiously abused: this then maketh strongly against them, that tolerate images in their Churches, though they adore them not.
QUEST. XXVII. To what use images being pulled downe may be converted.
4. THe gold and silver, which came of these images, it was not lawfull for them to convert to their owne private use, Deut. 7.26. they are forbidden to bring any such abominable thing into their house, Tostat. qu. 12. Yet to publike uses, either for the service of God, or for the Commonwealth, they might be converted: as the gold and silver, and the spoile of Jericho, was put to the Lords treasury, Iosh. 6.19. though it were sinne in Achan to take that which he purloined to his owne private use, Simler.
5. It is not safe that such monuments of superstition should still be kept, though the use be discontinued: as it hath fallen out in some places in our times, that images having beene laid aside, and not defaced, were set up againe, when idolatrie was revived: the saying is, that, He that will not have a Storke returne to his house, must pull downe her nest, Simler.
And here in England, if those superstitious cels of Monkes had not beene pulled downe, it is to be feared, that those uncleane birds would have setled themselves in their nests againe. The things then consecrate to idolatrie, being so defaced, as that they cannot returne to their former use, may be converted to some other publike service.
QUEST. XXIX. To whom it belongeth to pull downe images.
Vers. 13. BReake their images in peeces. 1. It is not sufficient then for idolatry by the preaching of the Word, to be pulled out of mens hearts; as some affirme, but the Magistrate is commanded by his authority, to remove all such stumbling blockes: as the good Kings of Judah, Ezechiah and Iosiah did, and the good Christian Emperours, Constantinus, and Theodosius. 2 And this belongeth not to any private man to doe, but to leave it to the Magistrate, to whom the Lord hath committed this authority, to reforme publike abuses: yet in their private families men may reforme their housholds: as Iacob caused all in his house to remove from them their strange gods, Gen. 35.2.
3. And further, as it is not lawfull for private men, by their private authority, to take upon them the publike reformation in abolishing reliques of superstition: as it was decreed in the Eliberine Councell, that if any man breaking downe an image, were slaine in the very act doing, he should not be counted a Martyr: and Theodoret writeth of one A…das a Bishop, who overthrew Pe…sarum pyraema, the temple of the Persians, wherein they worshipped fire: which fact he commendeth not, but approveth his constancie, in that he chose rather to suffer punishment, than to restore idolatrie: yet notwithstanding they fall not under this censure, who being private men, instinctu Spiritus excitantur, are stirred up by the instinct of Gods Spirit, and moved with an heroicall spirit, to doe any such publike act: as Ambrose Epist. 29. defendeth a certaine Bishop, which had set on fire a Synagogue of the Jewes, and another, which under Iulian the Emperour, was put to death for pulling downe an Altar. So some among us, and in other places have beene moved by the like spirit, to shew their detestation against idolatry publikely, in defacing of images, and disgracing the Masse, who are not rashly to be condemned, Simler.
QUEST. XXX. How the Lord is said to be a jealous God.
Vers. 14. WHose name is Iealous, a jealous God. 1. Thomas Aquin. defineth jealousie to be Intensus amor non patiens consortium in amato; A fervent love, not suffering any fellowship in that which is loved: and it is of two sorts, either in that which is good, as to be jealous of Gods honour, and in this sense the Apostle saith,2 Cor. 11. Lectio. 1. It is good to love earnestly alwayes in a good thing, Gal. 4.18. and this is a good zeale or jealousie, and thus the Lord is said to be jealous, as a man is over the chastity of his wife: that his people should not commit spirituall fornication. There is a jealousie in other outward things, as in the honours of this life, as Saul was jealous over David for the Kingdome, and this is an evill jealousie.
2. Sometime one is jealous for himselfe, as the husband is over his wife, that shee might be chaste unto him, sometime for another: as a good servant is jealous in his masters absence, that his wife may keepe her selfe entire unto his master: as Paul was jealous over the Corinthians with a godly jealousie, to keepe them as a pure virgin for Christ, 2 Corin. 11.2. The Lord is jealous both these wayes, in respect of himselfe, quia non potest habere parem, &c. the Divine nature can indure no equall, Cajetan. And he is said to be jealous: Si quosdam ex suis viderit in sere perditos; If he see any of his to fall away from his worship,Lib. 3. cont. Iulian. and so be lost, Cyril.
3. But God is jealous, not as man is jealous: Non humana perturbationis vitio facit Deus; God is not jealous with any perturbation of minde,August. qu. 158. as man is, being unchangeable in himselfe, Augustin. Caret affectionibus Deus, &c. God is without affections: but he is said to be jealous, because he would not have any that hath knowne him, to be carried away into any evill courses, Cyril. ibid. It is therefore by a metaphor ascribed unto God, by a similitude taken from the husband, who cannot indure that the love, which his wife oweth unto him, should be imparted to another, Gallas.
4. Beside, he is called El zelo…es, a jealous God, or strong and jealous: signifying, Non impune plebem suam per alienos Deos fornicaturam; That his people shall not without punishment commit fornication with other gods, Augustin. ibid. Fortis est ad propulsandam injuriam; Hee is strong to defend▪ his owne wrong, &c. and to punish the offenders, Cajetan. Vindex est Deus fidei rupiae: God is an avenger of violated faith, Simler. And as the Wise-man saith, Iealousie is the rage of man, and he will not spare in the day of vengeance, Prov. 6.34. Much more will the Lord be avenged of those which seeke his dishonour.
QUEST. XXXI. Why they are commanded to cut downe the groves.
Vers. 13. ANd cut downe their groves. 1. The Gentiles used to plant woods and groves by their idolatrous altars: which superstitious use the Lord would not have his people to imitate; the reasons whereof were these: 1. Tostatus thinketh, that they made certaine images and figures in the barkes of trees, which they used to consult with, quaest. 13. But to this end rather, as Oleaster noteth out of R. Salom. they planted woods, that they might under the shadow of them, eat and drinke, and give themselves to all carnall pleasu…es. So also Lyranus. As also, they placed a certaine religion in the shadow of trees, and in the top of hils, as the Prophet Ieremie noteth, chap. 2.20. Calvin. Therefore the Lord would not have such groves either to be planted by his people, or being planted b…fore to stand: Iosiah is commended for his zeale, in breaking downe of the altars, and cutting downe of groves, 2 Chron. 33.8.
2. If Abrahams example be objected, who planted a grove in Beersheba, and there called upon the name of the Lord, Gen. 21. the answer in generall is, that Abraham did not plant that wood for any religious use, the word there used is eshel, which signifieth any kinde of fruitfull tree: but the word here is ashera, which signifieth trees which are consecrated to the worship of some God, Paguin. But in particular it may be further answered with Calvin, that the planting of this wood was tranquilla fixa que habitationis signum, a signe of a quiet and setled habitation: that Abraham rested in this place, and for his more commodious dwelling planted a grove: or with Pellican, out of Targ. Hierasolym. that Abraham planted fruitfull trees for hospitalitie, to entertaine strangers, that they eating of the fruit thereof, might be stirred up to praise God. Borrhaim addeth further, that Abraham here built an Altar, and so called upon God: the wood was not made to that end. And yet if Abraham had intended any religious use, in making this grove as a Temple to serve God in, neither was there any Law then to the contrary; nor yet doe we reade of any such superstition taken up in those times, as afterward.
QUEST. XXXII. Why idolatry is called fornication.
Vers. 15. ANd when they goe a whoring after their gods. 1. As there is a bodily fornication, which is an unlawfull copulation of the body with those, whom men ought not to come neere: so there is a spirituall fornication: Cum mens contra debitum divini ordinis conjungatur quibus…ibet aliis re…us, &c. When the minde is beside the divine order joyned to any other thing, than unto God: so there i… also a spirituall chastity: Si mens hominis delectetur in spirituali conjunctione ad id, cui debet conjungi, scilicet ad Deum, &c. If the minde be delighted in spirituall conjunction to that, to the which it ought to be joyned unto, that is unto God, and doe abstaine from all other, Thomas.Quast. 151. … ▪ 2. in cor.
2. And in three things is idolatry compared to fornication. 1. In that, fides Deo data violatur, faith made to God is violated: as in bodily fornication and adulterie, the faith which each gave to other, is falsified. 2. As they which are given to carnall wantonnesse, thinke no cost too much that is bestowed that way, but doe doat upon their pleasures: so idololatrae sunt prodigi in idola, &c. idolaters are prodigall upon their idols. 3. Because, fornicatio cum idololatria pleri…n que conjuncta est, fornication is for the most part joyned with idolatrie. As among the Gentiles, neere unto their idolatrous temples, they had their brothelhouses: and in many of their sacrifices, and idoll services, as of Bacchus, Flora, Priapus, they used much obscenity, and filthinesse. So the Israelites when they coupled themselves with Baal P…or, committed both spirituall and bodily fornication, Numb. 25. And how these two still are joyned together, where Popish idolatry is practised, the histories of former times, and the experience of those dayes doth evidently testifie, Simler.