Commentary on Genesis and Exodus, Chapter 34 · Questions · Question 14 – Question 24
QUEST. XIV. Why the posteritie of the wicked are punished for their fathers sinnes.
VNtoUnto the third and fourth generation. There are foure answers usually made, to shew the equity of this, that the posterity of the wicked should be punished for their fathers sinnes. 1. Because God that gave life, may againe without any injustice require it againe: Nulli facit injuriam occidendo quemcun que ; He doth no wrong by slaying of any, Cajetan. 2. Non tam lunut peccata parentum, quam natura debitum; They doe not so much rue the sinnes of their parents, as yeeld natures debt, which God may exact, when, and of whom, and how he please, Iun. annot. Iosh. 7. vers. 25. 3. It must be understood of temporall punishments, which may be inflicted for the fathers sinnes, Tostat. qu. 9. 4. But the best solution is, that God sheweth merciemercy unto a thousand generations, of them that love him, and visiteth the iniquity of the fathers to the third and fourth generation of them that hate him: which words although they be not inserted here, are added to the second Commandement, Exod. 20.
5. But Tostatus thus objecteth to this last answer. 1. That the wicked children of good parents are found to be respected for their fathers, as the Lord suffered the wicked Kings of Judah to sit upon the throne, for their father Davids sake.
2. If this should be understood of shewing merciemercy, to the vertuous seed, and vengeance to the wicked race: they should be respected for their owne piety or sinne, not for their fathers.
3. If the children are punished, which are found in their owne sinnes: how can the third or fourth generation be counted from themselves: therefore they are punished for their sinnes, from whom the account of the generations beginneth.
4. In this sense there should be no difference, betweene the continuance of merciemercy to a thousand generations, and of punishment to the fourth generation: for the wicked for their owne sinnes, are not punished only to the fourth generation, but to a thousand also, Tostat. qu. 10.
Contra. 1. It is not denied, but that God may bestow temporall blessings upon the children of the righteous, though they be wicked: but that is not generall, nor perpetuall: God sometimes is so mercifull, as he was to Davids posterity, for some reasons best knowne to himselfe. But this promise is generall, and certainly holdeth not, but where the children imitate the fathers piety.
2. The condition of them that love me, and of them that hate me, is not understood of the particular, but the exemplary vertues or sinnes of the children, wherein they imitate their parents: and so they are both their parents, origine & exemplo, in respect of the originall and example, and theirs in imitation.
3. The generations are counted from him, whose evill example they corruptly imitate: for otherwise a mans private and particular sinnes concerne but himselfe only. So the wicked posterity of the wicked, are both punished unto the third and fourth generation, for the exemplary sinnes of their fathers, which they imitate, and for their owne sinnes they are punished without any limitation.
4. The same answer may serve to the fourth objection: for the difference is in this, that merciemercy is extended unto the righteous seed of the righteous, in a double respect, both of the examplary vertues of their fathers, whom they imitate, and of their owne righteousnesse: and this without limitation, even to a thousand generations, not that there shal be so many generations in the world, but to shew, that Dei misericordia nunquam exhauritur, Gods merciemercy is never drawne drie, Vatabl. So the wicked race of the ungodly also is punished in a double manner, for imitating their fathers sinnes, which punishment extendeth not beyond the fourth generation, and for their owne sinnes, which every one shall be judged for in his generation, and that for ever.
QUEST. XIV. How Moses and Ezechiel may be reconciled.
WHerefore Rupertus resolution here is very sound: Non portat filius iniquitatem patris, quandocun que non imitatur; The sonne doth not beare the fathers iniquity, when he doth not imitate his sinne: and so he reconcileth Moses and the Prophet Ezechiel, who saith, The sonne shall not beare the iniquitie of the father, chap. 18.20. And yet the Lord here saith to Moses, that he will visit the iniquity of the fathers upon the children, &c. The Prophet speaketh of such children as decline their fathers evill wayes: the Lord here of such as imitate their fathers impiety.
2. Cajetane giveth another solution: Hic est sermo de poena corporis, ibi de poena animae; Here the Lord speaketh of the punishment of the body, there of the punishment of the soule. But it is evident that the Prophet speaketh also of temporall punishment; as that proverbe used among the Israelites must be understood, Our fathers have eaten sower grapes, and our teeth are set on edge: they doe not meane that their soules were punished for their fathers sinnes, but their bodies.
3. Tostatus, as is shewed before, quest. 13. thinketh that the Prophet speaketh only of punishment by death; and so the children are not punished for their fathers sinnes, only infants excepted: but this place he would have understood of other temporall punishments, which the children may suffer for their parents sinnes, Tostat. qu. 9.
Contra. But this observation doth not hold: for Eli his posterity were even cut off by death, for the sinne of Eli…s house: it is told him by the Prophet, that there should not bee an old man of his house, 1 Sam. 2.32. which came to passe when 85. of his posterity were slaine by Saul in one day, 1 Sam. 22. Therefore the former solution of Rupertus is the best. See more hereof, chap. 20. quest. 7. and 8. upon the second Commandement.
QUEST. XV. How a thousand generations are to be counted.
Vers. 7. REserving merciemercy for thousands. 1. It must not be taken strictly and precisely, for a thousand generations; for so many there shall not be from the beginning of the world, to the end thereof, as may be thus shewed. 1. From Adam to Christ were not much above 4000. yeeres: Tostatus counteth them above 5000. but he is therein greatly deceived: yet according to Saint Lukes computation, there are but 70. generations from Christ to Adam, and in Matthewes genealogie but 62. twenty from Adam to Abraham, and from thence to Jesus 42. generations: if in foure thousand yeeres and odde, there were but 70. generations, a thousand generations according to that proportion, would require above forty thousand. 2. Againe, if a generation be taken for an hundred yeeres, the longest time of a mans life, the summe would amount to an hundred thousand yeeres: if it be restrained to that age, when a man is apt for generation, which is twenty, or twenty five yeeres, a thousand generations will make up twenty, or twenty five thousand yeeres.
2. Wherefore, a thousand generations are here taken indefinitely, for many generations, Tostatus. For universa familia, the whole family of the righteous, Ferus. Signifying that Gods merciemercy shall never be exhaust toward the righteous, and their seed.
QUEST. XVI. The fathers merits are not extended to their children, only Christs merits are extended to infinite generations.
BUt if God doe shew merciemercy unto the posterity of the righteous, for their fathers sake, it seemeth to be of merit, for the worthinesse of their fathers; how then is it a merciemercy? Hereunto it may be thus answered.
1. There is no mans righteousnesse, which is sufficient for himselfe, much lesse is it of such force, as to extend to so many generations, that God for the fathers righteousnesse, should forgive all the sinnes of their posterity: they were not Abrahams merits, but Gods gracious promise made to Abraham, which procured such favour and merciemercy to his posterity.
2. Only the merits of Christ are of such infinite vertue, partly in regard of the perfection of his obedience, wherein was no defect, and partly for the worthinesse of his person, being both God and man, that the force thereof indureth to all generations. But in Christs death there is both merit and merciemercy to bee considered: in that Christs death satisfieth fully for the sinnes of the world, it is a worke of merit, not of mercy, in respect of the Redeemer: for the death of Christ being given for our sinnes, is, aliquid aequ… valens, of like value, fully answerable to Gods justice; therefore forgivenesse of our sinnes is merited by Christ, not purchased of favour. But in respect of us, it is of merciemercy, both in that God gave his Sonne to dye for us, it shewed his mercy and love toward us, 1 Ioh. 4.9. And in that Christ would vouchsafe to dye for us being sinners, was his great merciemercy and love, Rom. 5.8. And thirdly, that he applieth the merit of his death to us, and maketh his righteousnesse ours: for where no workes are, but faith, the wages is not counted by debt, but of favour, as the Apostle sheweth by the contrary: That to him that worketh, the wages is not counted of favour, but by debt, Rom. 4.4. Tostat. qu. 7.
QUEST. XVII. After what manner God sheweth merciemercy to thousands, and visiteth iniquitie to the third and fourth generation.
VPonUpon occasion of these words, vers. 7. of Gods reserving merciemercy unto thousands, and visiting iniquitie to the third and fourth generation: Tostatus inferreth certaine propositions and conclusions, which may serve further for the explanation of this verse.
1. The promise of shewing merciemercy to a thousand generations, is most certaine, and alwayes performed: but the other visitation to punish, God alwayes executeth not, because he is more inclined to merciemercy than justice.
2. The children, which suffer for their fathers sinnes, may beare the iniquity of many of their predecessors at once: as Tostatus reckoneth fifteene persons in foure generations, for whose sinnes the childe may suffer: as on his fathers side, there are his father, his grandfather, grandmother, great grandfather, and great grandmother, and his belser, and beldame; these make seven, and there are as many on his mothers side: all these make 14. persons of his predecessors and ancestors within foure generations, and himselfe maketh the fifteenth: so likewise the childe may fare well for many of his good predecessours sake, but they are not limited to the generations, as the other, and so cannot be numbred.
3. According to the greatnesse of the righteousnesse, or iniquity of the fathers, so is merciemercy or judgement extended more or lesse unto their seed: mercy may be shewed to a thousand, that is, many generations, and sometime it may be restrained to fewer, as the Lord promiseth Iehu, that his seed shall sit upon the throne of Israel but unto the fourth generation, 2 King. 10.30. And so the punishment never exceedeth the fourth generation, but it may fall out that it doth not reach so farre; according to the quantity of the sinnes of the fathers, which the children imitate.
4. It is often seene, that the children may both be afflicted for the sinnes of their fathers in one respect, and in another receive merciemercy: as Rehoboam for Davids sake held the Kingdome of Judah, but for the sinne of Salomon and his owne, he lost the Kingdome of Israel.
5. The more vertuous predecessors one hath, the greater merciemercy shall he receive: as the blessing of Abraham, Isaack, and Iacob, were more availeable, than if there had beene but one of them: and therefore Iacob saith to Ioseph, The blessings of thy father shall be stronger, than the blessings of mine Elders, Gen. 49.26. for he had his fathers blessing, and all the rest concurring therewith.
6. The more evill predecessors one hath, the greater punishment he receiveth, his owne sinne also being added to theirs: as Salomon for his owne sinne deserved to be deprived of the Kingdome, but for his fathers sake he injoyed it still, yet he had trouble in his old age. But Rehoboam because of Salomons sinne, and his owne, had a greater punishment, the losse of the Kingdome of Israel, Tostat. qua st. 10.
QUEST. XVIII. Why Moses made haste.
Vers. 8. THen Moses made haste. 1. Some Hebrewes thinke, that Moses made this haste, when he heard the Lord pronouncing, that he would visit the iniquity of the fathers, to the third and fourth generation, lest the Lord should have proceeded to more generations, to the fifth or sixth. But it is not like that Moses would interrupt the Lords speech, or that he would presume to alter the Lords purpose, Tostat. Simler.
2. Cajetane thinketh, that Moses, à principio visionis prostraverit se, from the beginning of the vision did prostrate himselfe. But how could he have then seene this goodly vision of the Lords back-parts, if he had beene prostrate upon the ground?
3. But these were the reasons why Moses made haste: being stricken with admiration at the presence of God, which both by this glorious apparition, and by the Lords voice was manifested, hee humbleth himselfe, Marbach. Being thereto invited also, suavissima concione, by the most sweet and comfortable speech of the Lord, Osiander. And he maketh haste, ne omit…eret opportunitatem, lest he should omit the opportunity offered: for the Lord passed by as in haste, Ferus. Like as subjects use to offer their petitions to the Prince, at his first comming into any City: quia suam praesen iam omnibus jucundam esse volunt, because they will have their presence comfortable to all, Simler.
QUEST. XIX. Of Moses prayer, the manner thereof, and of Moses perswasions vsed in his prayer.
Vers. 9. I Pray thee, &c. that the Lord would now goe with us. 1. Moses had obtained this before, but he still renueth the same petition: Timebat enim ne superveniret impedimentum propter p…ccitum populi; He was afraid, lest through the peoples sinne some impediment might fall out to hinder the Lords purpose, Lyran. Tostat. And he doth renue his prayer, as our blessed Saviour prayed thrice in the garden, quia non sufficit semel orasse, because it is not sufficient to pray once, Lippom. De novo orat, &c. Hee prayeth also anew, because he desired new promise…, Ferus.
2. Moses useth three perswasions in this his prayer: one is from the condition of the people, because they were of a stiffe necke, and had so much the more need of Gods presence to mollifie them, …un. And so Moses returneth that upon God, as a reason of his presence, which the Lord had alleaged before as a cause of his departure, chap. 33.3. Then he intreateth the Lord by his owne mercifull nature, which was ready to give pardon. And thirdly, he putteth God in minde of his covenant, which he had made with his people to be his inheritance, Iun.
3. And Moses confesseth and saith, our sinnes, including also himselfe, because there are none perfect in Gods sight, Simler. As Daniel also prayeth, Dan. 9.5. We have sinned, and committed iniquitie. Cajetane thinketh he hath relation to Aarons sinne, for the which he intreateth: but the other sense is better.
4. Moses maketh mention only of iniquity and sinne, omitting the third, that is, transgressions, which proceed of pride, and contempt against God. Tostatus and Cajetane give this reason, because the people were not guilty of that kinde of sinne, to offend against God, excontemptu, of contempt. But by these two all other sinnes rather are understood, Simler. For Moses would make a full and ample confession of their sinnes, that he might move the Lord to compassion.
5. Moses also wisely frameth his prayer, and groundeth it upon the Lords owne words: for as the Lord had professed himselfe, ready to forgive sinnes and iniquity; so Moses saith, pardon our iniquitie, and the Lord had said, that he reserved mercy to thousands, so Moses intreateth, that he would take them for his inheritance for ever, Ferus.
QUEST. XX. What covenant the Lord here renueth with Moses.
Vers. 10. BEhold I will make a covenant before all the people. 1. Cajetane seemeth to thinke, that this was the speciall covenant made with Aaron and Moses, the one to be the governour of the people, the other to be the high Priest. But Moses made no suit or request for himselfe, but only in the peoples name: and therefore the Lord meaneth that generall covenant, which he would now …enue with his people: as it is evident by the ordinances which are here propounded, which concerned the people in generall, Simler.
2. Ferus seemeth to understand this covenant of that solemne league, which Moses made with the people, Deut. 29. in the land of Moab. But that was only a renuing of the covenant here made, because the people which had seene the Lords great wonders in Egypt, were all then dead: this covenant then was at this time revived, when the Lord writ the second time the Commandements in the tables of stone, which were signes of the covenant, and sent downe Moses with them unto the people, Simler.
3. There were two speciall parts of this covenant, one was absolute, that the blessed Messiah should be borne of that nation: the other was conditionall, for the inheriting of the land of Canaan, which afterward through their disobedience they were deprived of, when they went into captivity, Simler.
QUEST. XXI. Of the divers kindes of marvels.
Vers. 10, I Will doe marvels. There are three kinde of wonders or marvels in the world. 1. Some are such as are strange and unusuall, yet not beside the order and course of nature, but are wrought by the skill and device of men: such were those, which were called the wonders of the world: as the temple of Di…na at Ephesus; Maus…lus tombe; the image of the Sunne at Rhodes; and Iuppiters image at Olympus, made by Phidias; the wals of Babylon, which Semiramis made; and the Pyramides in Egypt.
2. Some are done beside the ordinary course of nature, by the operation of Spirits, but they differ from true miracles and wonders; for either they be counterfeit workes, done by the deceit and collusion of Satan: such were the Magicians serpents, that contended with Moses, and the wonders which Antichrist shall worke by the power of Satan, 2 Thessal. 2. or they are done to a false end, to confirme superstition, and false religion, such as have beene practised by superstitious Monkes in pilgrimages, and at the reliques of Saints, to hold the people in errour, Simler.
3. But the true miracles are indeed such as are wrought by the power of God, above and beyond the ordinary course of nature: and these are of three sorts, either such which only worke terrour and admiration, such as were the sound of the trumpet, and thunder, and the appearance of fire in mount Sinai, when the Law was delivered: or such as were for some necessary use, and present benefit, as the raining of Manna, the bringing forth of water out of the rocke; and such were all our blessed Saviours miracles, which alwayes tended to some profitable end: or they were such, as were sent for the destruction and punishment of the wicked; as was the opening of the earth to swallow up Cora, Dathan, and Abiram: and the sudden death of Ananias and Sapphira in the new Testament, Act. 5. Simler.
QUEST. XXII. What marvels these are, which the Lord here saith he will doe.
Vers. 10. MArvels, such as have not beene done in all the world. 1. Some understand these marvels to be those wonderfull signes, which should be shewed in the day of judgement: for otherwise these signes were never given unto the Jewes, ad literam. according to the letter, Gloss. interlinear. But it is evident that the Lord speaketh of such signes, as Moses and the people, among whom hee was, should see: they were presently then to be performed, and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse.
2. Rupertus understandeth them of the incarnation, passion, resurrection of Christ: so Ferus of the miracles which Christ wrought in the dayes of his flesh: for otherwise, saith Rupertus, Majora signa visae sunt, &c. greater signes were seene in Egypt, than any done among that people, before Christ came. But the Lord here speaketh of such workes as he would doe by the ministery of Moses: It is a terrible thing that I will doe with thee, that is, by the ministerie, Iun.
3. Oleaster referreth it to that familiarity which Moses had with God, like as never any had before him, or after. But that was no terrible thing, but rather gracious and favourable.
4. Tostatus understandeth these marvellous things, of the shining of Moses face, because that served specially as a signe to confirme the covenant and league made here with the people: the other wonders, which were done after in the wildernesse, being so long after, did not so properly belong to the confirmation of this covenant, qu. 11.
Contra. 1. The wonders here spoken of are such, as should be terrible: but the shining of Moses countenance was not terrible, but glorious, which they were notwithstanding afraid to behold for the great glory. 2. And that was but one wonderfull worke: but these are many here spoken of. 3. And all the signes and wonders, which the Lord wrought for his people in the desart, were confirmations of his love, and evident signes of his presence.
5. Cajetane especially referreth these marvels to those terrible signes, which were specially shewed, to confirme Moses and Aaron in their office and calling, as the swallowing up of Cora, Dathan and Abiram by the earth, and the burning of the rest of the seditious with fire, Numb. 16.
But as well this, as all other wonders, which the Lord did for his people, must be here comprehended, seeing the covenant was made with them all.
6. Wherefore, here are understood better all those wonders, which God wrought for the people in the desart by Moses, and afterward in Canaan under Ioshua; Iun. Marbach. As the destruction of the foresaid rebellious company, the dividing of the waters of Jordan, the standing still of the Sunne, Lyran. The overthrow and subversion of the Cananites, and the victorious conquest over them, Calvin. Balaams asse spake, and God miraculously turned his cursing into blessing, Simler. To know then what these marvels were, we must learne out of the rest of the bookes following, what great things the Lord did for his people, Gallas. Osiander.
QUEST. XXIII. Why the Girgashites are here omitted.
Vers. 11. I Will cast out before thee the Amorites, &c. Here are only six nations of the Canaanites rehearsed, the Girgashites are omitted. 1. Lippoman thinketh this to be the reason thereof, because before the entrance of the Israelites into the land of Canaan, forte de terra illa recesserat, it may be that they were departed out of the country. But it is like that they would rather have made a league with Ioshua, as the Gibeonites did, than have forsaken their country for feare of the Israelites.
2. Some thinke they are not named, because they did not fight against Ioshua, Ex Tostat. quaest. 79. in Exod. 23. But the contrary appeareth, Iosh. 4.10. where the Girgashites are rehearsed among those nations, whom the Lord would cast out before them. And none of the Canaanites, saving onelyonly the Gibeonites, are said to have made peace with Ioshuah, Iosh. 11.19.
3. The Septuagint, whose manner is to supply out of one place, that which is wanting in another; doe here also insert the Girgashite. But this is too great boldnesse to adde any thing to the authenticall originall.
4. Wherefore, the Girgashites either being a small people, might be comprehended under the rest, Tostat. Or by a Synecdoche, when part is taken for the whole, under these nations here named, the other also are signified: which is the reason, that sometime two or three of these nations are set downe often for all the rest, Calvin.