Commentary on Genesis and Exodus, Chapter 32 · Questions · Question 71 – Question 72
QUEST. LXX. Whether the Levites did not make some difference among the people, as they went and killed.
Vers. 27. SLay everie man his brother, &c. 1. Some thinke there was an outward marke of difference made among the people, by the which the Levites discerned who were to be killed, and who to be spared. And here are divers opinions. 1. Ab. Ezra, with some other Hebrewes, thinke that by drinking of the water, their faces or bellies did swell, that were the chiefe actors in this sinne. But then many more should have been killed than 3000. See this conceit overthrowne before, quest. 59. 2. Gallasius thinketh that by the drinking of the water Moses perceived, quibus idolum displiceret, who they were which were displeased with this idoll, and repented of their sin: and who were obstinate by their refusall. But it is not like that any of the people trembling now, and being afraid at Moses presence, durst so publikely and openly shew their contempt. 3. Simlerus inclineth to thinke, that there were some seditious persons in the camp, that went about to make a commotion among the people, and that the Levites did slay these …. But it is evident, vers. 35. that they were not slaine …, but for the golden Calfe, Gallas.
2. Some thinke there was no other signe of difference, but in the notice and … of the Levites: it is probable, Minime Levitas latuisse quinam primi esse… … Levites were not ignorant, who were the chiefe Captaines of this perverse counsell, … beene hard for the Levites, who as it is like kept themselves at home, and were not present with the people, of themselves to know, in so great a multitude, and in so short a time, who were the ring-leaders. Cajetan resolveth, that the Levites were so directed by God, who commanded this to bee done, Et qui cunct… recte disponit, and who rightly disposeth all things; so that no innocent man was put to the sword. But this needed not to be feared, seeing all the people in generall consented in this sinne, and few or none of them were innocent.
3. Wherefore their opinion is most probable, who thinke that seeing all the people were guiltie only of this sinne, a few only excepted, that the Levites could not doe amisse, whomsoever they killed as they met, without making any difference: that whereas all had sinned, it was not unjust, if a few were singled out from the rest, to pacifie the wrath of God, and to terrifie the rest. 1. Ambrose giveth this reason, Quia melius est pancorum supplicio universos eximi, quàm in omnes vindicari; It was better by the punishment of a few, for all to escape, than all to be punished. 2. Gregorie Nyssenus saith, Omnes sine dispositione punito…, that all were punished without any difference, quia una omnes admalum conspirantes, quasi unus effecti sunt, because all of them conspiring together in evill were now but as one, &c. Like as when one is chastised for his fault, Non hoc aut illud affligit membrū, he that beateth him doth not make choice of one part rather than another, knowing that wheresoever he is whipped, ad totum corpus sensum doloris transiturum, that the sense of the griefe will reach to the whole body: so was it here. 3. Lippoman addeth, because all the people were culpable, Vt & totus populus aliquando punitus videatur; That the whole people might seeme to be punished: it was more to Gods glorie, and the honour of the tribe of Levi, Si praceptum … generaliter factum intelligamus; If we understand this precept of Moses generally without any difference to have beene executed. 4. Oleaster further so thinketh, Omnes occurrentes sine delectu, &c. That the Levites killed all they met without any choice, quem…dmodum in aliis punitionibus accidi…, as it happened in other generall punishments, when some were plagued for all. 5. Calvin and Simlerus make mention how the like thing was in use among the Romans, that if a whole band or company of Souldiers had run away, or committed any grievous offence, the Emperour would tithe them out, and put everie tenth man, as he was drawne out by lot, to death. And thus the Thebean Legion, which consisted all of Christians, was twice tithed out by that cruell Emperour Maximinus.
4. Now the contrarie reasons, why some thinke that there was some difference made, are these. 1. Deus caco & turbulento impotu, &c. God would not have revenge taken in his cause upon a blin…e and disordered heat, Simler. 2. By this meanes it came to passe, ut placid… totus populus quiesceret, that all the people was well pacified, when they saw only certaine pestilent men to be taken out of the way, Calvin. 3. Otherwise, if there had beene no such difference made, there would have no respect beene had of those, which shewed themselves penitent for their sinne, Gallas.
Contra. 1. Here need no disorder or confusion to bee feared, seeing all the people were guilty, the sword could not light upon any unjustly; and in that three thousand onelyonly of six hundred thousand were slaine, it sheweth that the Levites executed Moses sentence with great discretion and moderation. 2. The people might as well be pacified, when they saw a few for examples sake, to be punished among such a great multitude. 3. They which were penitent, it is like kept them within, sorrowing for their sinne: the busie-bodies, and carelesse people went up and downe in the streets, whom the Levites, as they met, killed.
QUEST. LXXI. Why non… came unto Moses, but only of the tribe of Levi.
Vers. 28. SO the children of Levi did, &c. 1. Some thinke, that others, which feared God in the campe, might joyne themselves also unto the Levites, who might be spared, Gallasius. But the text saith, vers. 26. that they were all Levites that came unto Moses: there were none then but of Levi, to whom Moses gave this thing in charge. 2. Calvin saith, Credibile est Levitas nominatim fuisse vocatos; It is credible that the Levites were called by name, which is the cause that none of any other tribe came. But Moses proclamation was generall: Who so pertaineth to the Lord, let him come unto mee. 3. Therefore this rather may be the cause, why none of any other Tribe came, though it is not to bee doubted, that some among them feared God, and were not polluted with this sinne of idolatry: yet because they were not many of a Tribe, it is like being ashamed of their paucity and small number, they did forbeare to shew themselves: likewise this was done, singulari Dei consilio & tractu, by the singular counsell and instinct of God, who drew the Levites unto him, and put it in their minde to come, that because the Lord had already appointed them for the Priesthood, voluit Deus aliquo singulari facto eos reddere sacerdotio dignos; God would by some singular fact make them worthy of the Priesthood: and that by their zeale Aarons fall might be somewhat covered, Simler. And by this meanes, eluitur infamia, ipsi Levi & posteris inusta. &c. that blot and infamy is done away, which did cleave unto Levi and his posterity for the slaughter of the Sichemites: for the which he received a curse of Iacob in stead of a blessing: which curse is now taken away, and they are rewarded and honoured of God for this their zeale: for the which Moses pronounceth a blessing upon them, Deut. 33.8. Gallas.