Commentary on Genesis and Exodus, Chapter 34 · Questions · Question 10 – Question 13
QUEST. X. Of the twelve names, and epithetes here given unto God.
Vers. 6. IEhovah, &c. The Lord giveth himselfe here twelve names and epithetes, if we count Iehovah, being doubled for two,1. Iehovah. otherwise there are but eleven: all which doe expresse his divine properties, which must be considered in their order.
1. Iehovah, Iehovah: 1. Tostatus understandeth hereby a double dominion in God, both habitually, as having dominion over all things, and actually, in exercising the same dominion. 2. Lyranus saith he is called, Dominator, Ruler or Dominator, in populi gubernatione, in the government of the people, and Lord, in the giving of the law, and directing of the people. So the Latine translator readeth, Dominator, Domine, whereas Iehovah is twice repeated in the Hebrew. 3. But the name Iehovah, is the name of Gods essence, and it is a generall appellation, to the which the rest of the epithetes are referred, Marbach. It is the proper name of God, and it signifieth, as Damascene saith, Pelagum infinitae substantiae; The sea if the infinite substance: in which infinitenesse, catera attributa fundantur, the rest of the attributes following are grounded, Burgens. Significat Deum à seipso existentem; It signifieth God, who hath his existence of himselfe, both bringing forth, and preserving all things, Simler. Borrhaius.
2. God is called eel. 1. Which some interpret Deus, God: which Tostatus expoundeth, because he is secundum naturam Deus, 2. eel, strong.God by nature. Lyranus, in veri cultus institutione, in the institution of the true worship. Burgensis referreth it to his divine providence. Ferus to the creation.
But it is better translated appellatively, fortis, strong, Oleaster. This name then signifieth his power, as Iehovah setteth forth his goodnesse, Borrh. His power in revenging himselfe of his enemies, and preserving his children, which commend themselves unto him, Gallas. And in performing whatsoever it pleaseth him, Marbach. As Iehovah sheweth his eternitie, so this name his infinite power, Calvin. It seemeth by the Hebrew distinction over Iehovah, that this word is suspended from the rest which follow, so that eel is one of the epithetes rather, and titles which are here given unto the Lord, than a proper name of God, as Simlerus thinketh that these, Iehovah, eel, are duo propria nomina, two proper names of God.
Mercifull, racham. Tostatus saith, God is said to be mercifull in remitting the punishment of sinne. Burgensis understandeth it of Gods merciemercy toward the creatures,3. Mercifull. in that he made them, and gave them their being. But it rather betokeneth Gods inward affection of pitie, in having compassion on his children, he is mercifull, miseriis hominum compatiendo, in having a compassion of their miseries, Lyran. Ferus. Paternum erga homines affectum gerit; He beareth a fatherly affection toward men, Marbach. Pelarg. And it properly signifieth the yerning of the bowels, and inward commotion, as Ierem. 31.20. My bowels are moved for him, I will surely have compassion on him: where the same word racham, is used, Oleaster.
Gracious, channu…. Burgensis referreth this to the graces which God bestoweth, supra naturam, above nature upon the creatures.…. Gracious. Tostatus, Clèmentia pertinet ad culpam; Clemencie is seene in the remitting of the sinne, as merciemercy in forgiving the punishment. Lyranus, He is clement, offensas remittendo, in forgiving offences. So also Ferus. Some distinguish them thus: that Gods merciemercy is in preserving us from falling, clemencie, in restoring, and raysing up them that are fallen, ex Simler. But it seemeth not so much to be restrained, it betokenth rather generally the effect of Gods merciemercy and pitie, Oleaster. In not dealing with sinners as they deserve, Marbach. In receiving them to grace and favour, Pelarg. In heaping his graces and mercies upon them, Simler. And whereas many seeme to have pitie, yet either cannot, or will not helpe them that are in miserie; the Lord is not onelyonly inwardly moved, but actually extendeth grace, Borrhaius. And thus in divers words, Gods merciemercy and goodnesse is commended: Quia nihil ei magis proprium quam bonitas; Nothing is more proper unto him, than goodnesse and merciemercy, Calvin. Et quia multi effectus; And because there are many effects of the divine merciemercy, Ferus.
Slow to anger, erech aphaim: foreign, long suffering: God straightway punisheth not men, when they sinne,5. Slow to anger. but spareth them, emendationem expectando, in expecting their amendment, Lyran. Peccata eorum dissimulando, as it were dissembling and winking at their sins to bring them to repentance, as hee did forbeare the old world 120. yeares, Burgens. Poenam differendo, in deferring the punishment, Ferus. God doth not presently punish, as though he either knew not, or neglected our sinnes, but that we should come to amendment of life, Marbach. As Saint Peter sheweth, 2 Pet. 3.9. Pelarg. This is a singular effect of Gods merciemercy, Oleaster.
Abundant in kindnesse: rabh chesedh; God is so rich in merciemercy, that he hath more compassion of us, than we have of ourselves,6. Abundant in kindnesse. Tostat. He diversly sheweth the effects of his pietie and pitie, Lyran. He is propensus ad beneficentiam, prone and readie unto merciemercy, Borrh. He extendeth his merciemercy unto all, Oleast. And he is, multa pietatis, of great pitie towards all men, Pelargus. Multifarie impendit misericordiam, he many wayes bestoweth his merciemercy. 1. Sometimes when he seeth men in miserie, he hath compassion on them, as upon the Israelites in Egypt. 2. Sometime, ex gratuita voluntate, of his owne gracious will, though they be in no trouble, as Christ in merciemercy looked upon Paul, when he converted him. 3. Sometime hee spareth the wicked, for the righteous among them, as hee promised Abraham not to have destroyed Sodome, if ten righteous persons could have beene found among them. 4. God also spareth his people, lest the enemies should have occasion to blaspheme, as Moses intreateth God, chap. 32.12. 5. God oftentimes sheweth merciemercy to a multitude, for the zeale of one righteous man, as Phinches by his zeale appeased Gods wrath toward the people. 6. Sometime the Lord considereth the frailtie and weaknesse of man, and so forbeareth them, as Psal. 78.38. He oft times called backe his anger, &c. for he remembred that they were flesh, Burgens.
And in truth, veemeth. As God is mercifull in promising, so he is most true, stable,7. Abundant in truth. and constant in performing his promises. Lyranus and Burgensis understandeth this of Gods justice, verax, …dest, justin, true, that is, just. As God is said to be just of his word and promise, it may be so interpreted: but not as Gods justice and severity is compared with his merciemercy: for that property of God is described in the next verse: here Gods truth hath relation to his merciemercy and promises: he is verax promissa servando, true in keeping his promises, Ferus. God is faithfull, he deceiveth none, he cannot lye. And if Gods promise be not performed, it is because the condition is not kept; and so the failing is not on Gods behalfe, but on mans: such was that promise made to David, Psal. 131.12. If thy sonnes keepe my covenant, &c. their sonnes shall sit upon thy throne for ever, Tostat. qu. 7. This merciemercy and truth of God, non aliter comprehendi potest, quam ex verbi testimonie, cannot be otherwise comprehended, than by the testimony of his word, Calvin. And the Lord specially maketh mention here of his truth, ad consolandum Mosem, to comfort Moses, that hee should not doubt, but that God would make good all his promises to Israel, Borrh.
Vers. 7. Reserving merciemercy for thousands. 1. Here a definit number is put for an indefinit,8. Reserving merciemercy to thousands. he meaneth all the posterity of the faithfull, Pelarg. Hee sheweth mercy not only to those, with whom he covenanteth, sed etiam descendentibus ex eis, but to those which descend of them, Lyran. Oleast. As the Israelites now found by experience, that God respected them for their fathers, Borrh. And long after even in the latter times, qua sunt valde distantia à temporibus patrum, which were farre distant from the times of the Fathers, God remembreth his mercy, as Levit. 26.41. I will remember my covenant with Iacob, &c. yea this promise comprehendeth all the time, both of the old and new Testament: for God remembring his promise to the Fathers, sent his Sonne into the world; but this must bee understood of such generations as doe not, obicem ponere, which are not a barre unto themselves by their sinne, and disobedience, Burgens. Here Gods mercy reacheth unto a thousand generations, his justice but unto the third or fourth, Simlerus.
Forgiving iniquitie, transgression, and sinne. 9. Forgiving iniquitie, &c.1. Lyranus by these three understandeth sinnes committed against our neighbour, against God, or against our selves. 2. Burgensis by the first would have signified, sinnes of infirmity; by the second, sinnes of malice; by the third, sinnes of ignorance. 3. But thus are they better distinguished: the first word ghav…n, or as Oleaster pronounceth it, aon, commeth of that root which signifieth to be crooked, it betokeneth crooked offences, which proceed of malice, or ex proposito, of purpose; the second peshagh, is of p…shagh, which is to deale unfaithfully, signifieth such sinnes as are treacherously committed against God: as was the sinne of idolatry committed against the Israelites, Tostat. Pelarg. Such sinnes, which proceed, ex superbia, of pride, Oleaster. Ex contemptu, of contempt, Cajetan. The third chataah, generally signifieth sinne, but is more specially here taken for the sinnes of ignorance, and infirmity, Tostat. quaest. 7. Oleaster, Cajetane, Pelarg. 4. Wherein appeareth Gods singular mercy, not only to the righteous, but to the unrighteous, Ferus. 5. Et non levibus tantum d…lictis, sed gravissimis sceleribus dat veniam; Who only doth not pardon small offences, but most grievous sinnes, Calvin.
QUEST. XI. How the Lord is said not to make innocent.
BY no meanes making the wicked innocent. 1. The words in the originall are thus, In making innocent, 10. Epithet… ▪ Where see both of the reading and meaning of these words.he will not make innocent: which Ferus following the Chalde paraphrast, divideth into two sentences: He maketh innocent, or dismisseth unpunished them which doe repent, yet justifieth not those which are impenitent: but the grammaticall construction will not beare this sense: In absolving, he will not absolve: but ate referred to the same object.
2. Osiander understandeth it of such as make themselves innocent before God, whom the Lord notwithstanding will not hold to bee innocent: but nakeh, here is not a noune, but a verbe, In making innocent, &c.
3. The Latine readeth thus, Nullus apud te per se innocens; None is with thee of himselfe held to be innocent: that is, none of himselfe, or of his owne power, can be innocent before thee. So Tostat. qu. 8. But these words, with thee, and, of himselfe ▪ are not in the originall.
4. Lyranus thus interpreteth, that none are innocent before God, as having either actuall or originall sinne: but the word nakeh, is here a verbe, naki, signifieth the innocent, the other to make innocent: it cannot therefore be thus construed, the innocent he maketh not innocent: but in making innocent, he will not make innocent.
5. Burgensis thus understandeth it, that the Lord holdeth not the innocent in the remission of their sinne, to be innocent, in respect of some punishmet, which may remaine. But daily experience sheweth the contrary, that God, multa peccata impunita prae…erit, doth leave many sinnes unpunished at all: neither doth the punishment remaine, the sinne being once pardoned, Calvin.
6. Oleaster giveth this sense: Vere innocentem ita percutiet, &c. Sometime hee will smite or correct the innocent, as though he were not innocent, as he sheweth by the example of Iob, lest God might seeme to be unjust in afflicting the righteous. But if God should be said in the same action, and at the same time to absolve, and not to absolve it would include a contradiction.
7. Wherefore the best interpretation is that which the Septuagint follow, foreign, the guilty he will not purifie: so that here two Hebraismes must be observed: first, the word is iterated and repeated, In absolving, I will not absolve, to shew the certainty of the thing, that is, nullo modo absolvam, I will by no meanes absolve, Iun. Secondly, I will not absolve, that is, punio, I doe or will punish, Vatabl. And further, here must be supplied the word sontem, the guiltie, I will not absolve, Iun. Calvin. Gallas. Pelarg. As the like place is found, Ierem. 46.28. venakeh lo enakeh; in setting thee free, I will not set thee free: that is, will not hold thee altogether innocent; but will punish thee. So also Ierem. 25.19. In being innocent should yee be innocent: where the same word is doubled, the meaning is, they should not be altogether innocent, Calvin,
8. Calvin also propoundeth another sense, because nikkah, sometime signifieth to cut off, it may be thus interpreted, succidendo non succidam, in cutting off, I will not cut off: and so it may be a reason of the former sentence, that God will forgive sinnes, and not cut off the sinners altogether. But he preferreth rather the former interpretation; for the other sentence ending with a perfect distinction, sheweth that the sentence following hath no dependance of it.
QUEST. XII. What the Lord visiteth for in the posteritie of the wicked.
Vers. 7. VIsiting the iniquity, &c. 1. Lest God having hitherto proclaimed his merciemercy might be thought not to regard the sinnes of men:11. Epithet…. visiting iniquitie. the Lord now addeth, that he is also a visiter, and punisher of sinne upon the wicked, and their posterity, Ferus. 2. And by sinne here is understood, neither the act of sinne, which cannot be transmitted over unto other, but being a transitory thing resteth in the doer; nor the fault, which only goeth with the act; nor the blot, which is only in the soule of the sinner, and offender; nor yet the guilt: for if the children were guilty of their fathers sinnes, then they should for the same be everlastingly punished: therefore by sinne is meant the punishment of sinne, which is extended to their posterity, Tostat. qu. 8. 3. And God usually punisheth the fathers but unto the fourth generation: as the Amorites, and Amalekites were punished after 400. yeeres, which expired in the fourth generation, Gen. 15. vers. 13, 16. Oleaster.
QUEST. XIII. How the children are punished for their fathers sinnes.
Vers. 7. THe iniquity of the fathers upon the children, &c. In deciding of this question, how the sonnes are punished for their fathers sinnes, it must be considered, whether the punishment bee inflicted by man, or by God. 1. If by man the punishment bee imposed, it is either in the losse onelyonly of temporall things, or in death: the children may justly be deprived of temporall things, as of possessions, privileges, honours, for the transgression of their parents. As by humane Lawes, treason against the Prince or Common-wealth, is punished with death in the offenders, and losse of honours and goods in their posterity. But the punishment of death cannot be inflicted upon the children for their fathers offences: as a rule is given in Deut. 24.16. The fathers shall not be put to death for the children, nor the children for the fathers.
2. If the punishment be inflicted by the Lord, it is either eternall or temporall: first, eternall punishment is laid upon none, but upon the party that sinneth: The same soule that sinneth shall dye, E…ech. 18.4. If it be temporall, it consisteth either in the losse of some temporall benefit, or of life: if the first, not onelyonly little ones and infants, as the Hebrewes thinke shall suffer for their fathers sinnes, but even they which are of yeeres, as the Israelites did beare the iniquity of their fathers forty yeeres in the desart: and the Jewes great and small were afflicted in the Babylonian captivity: but where the punishment of temporall death is decreed by the Lord, there onelyonly the infants are punished for their fathers sinnes: as the children of the rebellious, Cora, Dathan, and Abiram, were swallowed up with their fathers: the greater sort also perished in that destruction, but then they were such as consented thereunto, Tostat. qu…st. 9. So also Achan was stoned with his sonnes and daughters, for the sacrilege by him commited: where Tostatus thinketh that they were little ones: because the greater sort were not privy to his sinne, seeing he had hid the stollen things in the ground. But it is more like that they were such, as might give consent unto the sinne, and conceale it, and that the things were not hid without their privity, Iun. Or for the greater detestation of that fact, and the example of others, this exemplary punishment might be inflicted upon them, Osiander.
But here two exceptions may be taken unto Tostatus conclusions: 1. That he maketh infants liable to those sinnes of the fathers, which the Lord saith he will here visit, to the third and fourth generation: whereas onelyonly those children which continue like haters of God, as their fathers were, and imitate their impiety, are included in this commination, as appeareth by that clause inserted in the second Commandement, of them that hate me. Againe, when infants are cut off by death, their owne originall sinne is sufficient cause thereof, which bringeth death upon them, and so infants are taken away, not onelyonly to the fourth generation, but in other succeeding ages further off.
2. He restraineth this generall speech, visiting the iniquity of the fathers, onelyonly unto temporall punishments beside death, whereas the Lords judgements are not to be limited to this or that kinde, but sometime by corporall death, sometime by other temporall punishments, hee doth visit the iniquity of the wicked fathers, in their evill posteritie.