Commentaries, Commentary on Judges · Chapter 1 · Verses 17-18
17. And Iudah went wyth Symeon his brother, and ſmote the Chananites dwelling in Zephat, and vtterly deſtroyed it, and called the name of the City Horma.
18. And Iudah tooke Hazza and the borders therof, and Aſcalon with the borders therof, and Aekron with the borders thereof.
Now we are come to that place where the long parentheſis (which I before admoniſhed you of) endeth. And whatſoeuer followeth after theſe woordes: The children of Iudah fighting againſt Ieruſalem tooke it.Here the aforeſaid parentheſis endeth. &c. to thys place, are declared by a parentheſis. For al thoſe thinges happened not after the death of Ioſua, but when he was yet lyuing. And now the hiſtory retourneth to that ſetting forward to battaile which they of Iudah and the Symeonites tooke in hand, ſtyrred vp by the oracle of God. And therfore it is written: And Iudah went wyth Symeon hys brother, and ſmore the Chananites dwellyng in Zephat, and vtterly deſtroyed it, and called the name of the Citye Horma. The vowe of Cherem that is of the curſe.The Hebrues did not vtterly throw downe nor deſtroy certain cities which they poſſeſſed, but dwelled in them. Howbeit ſom they curſed and cleane defaced. And their vowe was called in Hebrew, Cherem, of the thing that was promiſed, deriued from this woord Charam, which is to waſte, to deſtroy, to kil, to deface, & to geue vnderunder curſe. The Grecians called that woord foreign: They called foreign alſo, foreign, and foreign as thinges conſecrated and put apart. And it may be that ſo they called them, bycauſe they were hanged vp in temples, and were ſeperated from the vſe of men, neither was it lawfull to remoue them out of that place. Yea and men ſomtymes wer called by that name. Paule alſo vſed that woord many tymes, for he ſaith to the Galathians: Let hym be accurſed whoſoeuer ſhal preache any other Goſpel. And to the Romanes he wiſhed him ſelfe to be made a curſe for the brethren. And to the firſt of the Corinthians he ſaith: he ye loueth not ye lord Ieſus, let him be accurſed, Maranatha, wher he taketh this woord foreign for this woord Cherem, that is, a thing ſeperated and ſeioyned vtterly from mans occupying or vſe, ſo that it was wycked either to touch it, or to put it to any vſe. Wherfore we hauehave a teſtimonye in the booke of Ioſua, Why the cytye of Iericho was made a curſe.the .6. chap. of the city …cho. And it ſemed to hauehave bene ſo accurſed bycauſe it was after a ſorte th… … fruites of the Cities that were taken. For after they were paſſed ouer Iordane, it was the firſt of al the cities that was conquered, and that by no mans helpe, for that the walles therof fel downe of their owne accorde, and through the woorking of God. And therefore it was mete that the ſpoyles therof ſhould altogether bee conſecrated vntounto God..Whether the deſtruction of cities pertayne to the worſhipping of God. But that ſemeth to be vtterly farre from the worſhipping of God to deſtroy both cities and men, and theſe ſeme to hauehave a ſhew of cruelty, rather than of religion. To that I anſwer, that the deſtruction of townes in dede of their own nature, belong neither to religion nor yet to godlynes, but ſo farre forth as they ar referred to the glory of God. And that may happen two maner of wayes. As whē that deſtruction is counted as a certayn monument of the ſeuerity and iuſtice of God againſt thoſe nations which he for their wickednes would hauehave deſtroyed, or as a certain teſtimony of Gods goodnes and mercy towards the Iſraelites, whom in that expedition he mercyfully helped. Therefore the ouerthrowing of the city, houſes, men, and beaſtes, did ſhew the iuſtice and ſeueritie of God. And the conſecration declared the goodnes, helpe and mercy ſhewed to that people. Moreouer God would by that meanes proue the obedience of his people in abſtaining from the ſpoiles which wer conſecrated vntounto God.God by theſe curſes proued hys people. For we know that ſouldiours when they hauehave gotten the victory, are hardlye reſtrained from the pray. But they which obeied not the curſe publiſhed, wer moſt grieuouſly puniſhed: which the holy hiſtory of Ioſua declareth to hauehave happened vntounto Acham, bicauſe he vſurped vntounto him ſelfe ſome of the ſpoiles of Iericho. We know alſo that Saul for this cauſe was depriued of his kyngdome, bicauſe he had reſerued Agag the king, and certain oxen and fat cattel of the pray which wer bound before to the vow of the curſe.
The forme of the curſe.Of the forme and end of the curſe we hauehave ſpoken enough. For the forme is the deſtruction of cities, men and beaſtes, and the conſecration of gold, ſiluer, yron, braſſe, precious ſtones, and coſtly things, which wer appointed onelyonly to the vſe of the tabernacle. But the end was that they might be monuments of Gods goodnes and iuſtice,The end of the ſame. and alſo an exerciſe and trial of the Iſraelites. Now reſteth ſomewhat to ſpeake of the matter and efficient cauſe therof.
The matter was, what ſoeuer was found on lyue in thoſe cities, for al that ought to be killed,The matter of the ſame. and the buildinges and other garniſhinges of the city ought to be cleane deſtroyed: but as for the ornamentes and riches, they were (as it is ſayd) conſecrated vntounto the worſhipping of God. But ther is to be marked, that none wer vowed vntounto ſo horrible a deſtruction, but ſuch as were already declared and knowen to be enemies of God: for it is not lawfull to kyll Innocentes. Wherfore they ſinned moſt grieuouſlye which ſo vowed Paules death, that they would neither eate nor drinke tyl they had killed him. And at this daye they behaue them ſelues more than wickedly,Iephre. which ſaye that they hauehave vowed them ſelues moſt cruelly to kil al the Profeſſours of the goſpel. Yea, and Iephte without doubt was deceaued,Agamemnon. which bicauſe of hys kynde of vowyng thought that his daughter ſhould either be ſlaine, or els compelled to perpetual virginity. Agamemnon alſo is to be condemned, which (as Cicero declareth in his booke of offices) vowed vntounto Diana the faireſt woman that ſhould be borne in his kyngdome. And to performe this fooliſh vowe, he ſacrificed his daughter Iphigenia. The efficient cauſe of a curſeBut the efficient cauſe of the vow Cherem, ſomtimes is God, as it is written in the .vii. and .x. chap. of Deut. For ther it is commaunded that places dedicated to Idoles, aulters, ymages, groues, & monumentes ſhould be vtterly deſtroied, and that was a perpetual curſe in the land of Chanaan, and to be alwaies obſerued. Somtimes the Prince made ſuch a vow, as we reade of Ioſua, and ſomtimes the people, as we find in the .21. chap. of Num. The prophets alſo ſomtimes did this, & ſo Samuel cōmaūded Saul, cleane to deſtroi al things belōging to ye Amelekites
The name of this city, wherof we now entreate, was afterwarde called Horma, for it was not ſo called before, and it was ſo called of the woorde Cherem. For ſuch a name were they wont to geue vntounto ſuch places as were waſted and deſtroyed by a curſe. In the booke of Num. 21. chapter a certaine portion of the Chananites, which the Iſraelites poſſeſſed by violence, was by reaſon of ſuche a vowe called Horma.
But ſome peraduenture wil aſke,Theſe deſtructions of Cities are not agaynſt charity. Auguſtine. whether theſe deſtructions of townes wer againſt charity? To whom I anſwer no. Bicauſe ſuch enemies were choſen to be vtterly deſtroyed of the Iewes by the iudgement of God, and not by the luſt of men. But as touching the louelove or hatred of enemies, wee muſt vnderſtande that Auguſtine hath written toward the ende of the firſt booke vponupon the ſermon of the Lord on the mountaine, that he doth aſcende one ſteppe of righteouſnes, which loueth his neighbour, although he yet hate his enemy. But then ſhall he performe beneuolence and gentlenes at the commaundement of hym whyche came to fulfyl the law, and not to breake it, when he ſhall ſtretch it euen to the louelove of the enemy. For that degree, though it be ſomwhat, yet it is ſo ſmal, that it may be commō alſo with Publicanes. Neither that which is ſaid in the law: Thou ſhalt hate thine enemy, It is not lawfull for the vnperfecte to hate their enemyes.is to be taken as a commaundement vntounto the iuſt man, but as a permiſſion to the weake. Thus much he writeth, with whom (yf I ſhould ſpeake as I thinke) I do not agree, but am certainly perſwaded, that to hate our enemies is not permitted of God, no not to the vnperfect. For it is an euerlaſting precept, that we ſhould louelove our neighbour as our ſelues.Who is oure neyghbour. And he is our neighbour whom we helpe by anye occaſion, as Chriſt hath declared in the parable of the Iewes and of the Samaritan. They were compared as enemyes one to an other, wherefore the condition of enmitye when it happeneth, can not let, but yt ſuch as are enemies one to an other be yet neighbours. Moreouer for as much as we ſe ye Dauid & other prophets did oftentimes curſe their enemies, by what meanes can we cal thē weake, whō God gaue liberty to hate their enemies. For they wer holy men and very perfect.Auguſtine, Neither doth that ſeeme to make much to the purpoſe, which the ſame Auguſtine ſaith, namely that the ſayinges of theſe holy men were no vowes & deſires, but rather foreſpeakinges & prophecies of them, who liuing vnderunder the old teſtament did oftentimes prophecye the chaunce of thinges to come. For the Apoſtels ar alſo found in the new teſtamēt not only to hauehave ſpoken words of curſings (as Paul when he ſaith: I woulde to god they wer cut of which do trouble you) but alſo to hauehave moſt grieuouſly puniſhed ſome. For as much (as it is written in ye actes of the Apoſtels) the ſame Paul depriued Elimas the Magicien of his ſight, and Peter ſlewe Ananias and Saphira. Wherfore we muſt rather ſay that theſe great mē did not ſuch things of an hatred graunted to vnperfect men, but yt they wer driuen therunto by ſome other maner of meanes.Marke the diſtinction. And therfore me thinketh we muſt make this diſtinction, that they ſomtimes had to do for their own cauſes, & ſometimes for gods cauſe. Whē they had to do for their matters, al their doings wer ordered wt al modeſtye and gentlenes. As we ſe Dauid to hauehave done, who many times ſpared Saul his deadly enemy. Moyſes alſo & other holy men did conſtantly & valiauntly very often grieuous thinges. But when the matters of God wer in hand, the ſame mē behaued them ſelues ſeuerely & nobly. And if they ſhould hauehave done that in theyr own cauſes, they might hauehave ſemed to wreſt the ſwerd out of the hande of God and of the Magiſtrate, which they do which reuenge their own iniuries.
This is alſo to be added, that men which are appointed to take in hand & to defend Gods cauſe,What is chieflye to be taken heede of when Gods matters are in hand. although they may then do thinges ſharpely & ſeuerlye, yet they muſt preciſely & diligently take hede, that vnderunder that pretence, they cocker not their owne affections. The Apoſtels when they deſired Chriſt to ſende fyre from heauen vponupon the Samaritanes (as they knew was done in the olde tyme, at the prayers of Helias) wer rebuked of the Lord, bicauſe they knew not of whoſe ſpirite they wer, which without doubt was a moſt apt anſwer. For they whom God ſendeth to execute theſe offices, ought not nowe to be counted priuate or ſymple men,Whether it bee lawfull to pray againſt tyrans & to curſe them Auguſtine. but ſuch as wer prepared and enſtructed of him, to be in hys ſteede vponupon the earth. But whether it be lawful for priuate men to praye againſt vngodly and cruell Tyrannes, by whom the true worſhipping of God is hindred, and to curſe them, Auguſtine aunſwereth, that it is alwaies lawfull for godlye men to pray vntounto God againſt the kingdome of ſynne. And that maye be cleane taken away, when the vngodly forſake their wickednes, for whoſe vnfayned repentaunce we muſt alwayes pray vntounto God. But if they ſeeme paſt all hope, it is lawful to praye that their ſynnes maye ſometymes at the length come to an end: namely that when they are taken awaye, they myght ceaſe both to hynder the woorſhipping of God, and alſo to trouble the Saintes. For as much as it is not expedient that theyr ſynne ſhoulde eſcape vnpuniſhed, for when it is leaſte without puniſhment, it is mere vniuſtice. But when the puniſhment of God is adioyned vntounto it, then ther is in him leſſe deformitye. Wherefore God is of the ſame Auguſtine called verye wel not a cruell tormentor,Auguſtine. but a iuſt correctour. Moreouer, bycauſe holy men are very familiar with God, and therefore when by ſome heauenly reuelation,Saintes ſometimes reioyce & alſo are ſory for the deſtruction of the wycked. they are acertained of his wil, bicauſe they exceedingly louelove him, they cannot but allow his ſentence, yea they faithfullye praye that the ſame may be accompliſhed. Although (in that they be men) they be both ſory, and alſo take it grieuouſly to hauehave their neighbours ſo vexed. After whych ſorte Samuel mourned for Saul the kyng, whom be knew neuertheles to be reiected of god. Ieremy alſo wept for the captiuity which was at hand, and Chriſt wept for the City of Ieruſalem which ſhould be deſtroyed. For they which be mē in dede,God requireth not the not feeling of the Stoikes. can not choſe but be ſory for their neighbours and their own fleſh when it is afflicted. Neither doth God require of vsus that Stoike lacke of compaſſion. But as touching this matter, if the Reaver deſire to know more, let hym looke vponupon my Cōmentaries to the Corrinthians. But as touching this preſent purpoſe, that is to ſay, that the people of Iſrael in deſtroying & curſing of theſe peoples, followed not their own hatred, but the inſtinction of God, for they wer his Lieuetenauntes, and might be called his woorkemen, when as they deſtroyed thoſe whom god himſelfe had declared to be enemies, and cōmaunded that they ſhould be deſtroyed by them.
And Iudah tooke Hazzam, and the borders therof. Theſe words do al ſo cōfirme yt thoſe things which ar now declared, wer don after ye death of Ioſua, when ye publique wealth of the Iſraelites was gouerned by elders. For when in the booke of Ioſua the .xiii. chap. thoſe Cities were reckoned which were leaſt vnconquered after Ioſuas death, theſe cities Haza, Aſcalon, and Accaron are expreſſed by name. But there is a doubt, after what ſorte theſe Cities were ſayde to hauehave pertained to the Philiſtians in the tyme of Samuel, when Saul dyd then raigne. Yea and the ſame is written in the third chap. of this booke. There are ſome whiche affirme that theſe Cities were not nowe altogether taken, but ſo poſſeſſed, that the Iſraelites obtained ſome part of the lande which belonged vntounto them, which ſemeth not very lykely vntounto me, ſeing that the hiſtorye ſayth that not onelyonly eueryevery one of theſe Cities wer taken, but that alſo the endes and borders of them came into the power of Iudah. Wherfore I would rather iudge that their opinion is beſt, which affirme that Iudah dyd now in deede poſſeſſe theſe Cities, as it is written, but afterwarde when the Iſraelites ſynned, they wer agayne dryuen out of them by the Philiſtians, who wonne them agayne to their own vſe, and ſo did wynne them, that they counted them as moſt principal dominions, for they dyd ſet ouer eche of them certaine noble gouernours. Neyther ought that much to moue vsus, bycauſe the hiſtory doth onelye name Iudah now, & ſpeaketh nothing of Symeon. For that might be, bicauſe the lot of both theſe tribes was ioyned together, and they had made a couenant to fyght together: therfore when we heare the name of the one, we muſt therwith alſo vnderunder ſtand the name of the other. And the name of Symeon is rather vnſpoken of, bicauſe God hymſelf in his oracle gaue Iudah the principality in this expedition.