Commentary on Harmony of the Law Volume 2 Complete John Calvin (continued)
HARMONY OF THE LAW · VOLUME 2 in the Decalogue, it was not right to separate it from thence; but since it is now repeated in confirmation of the whole Law, it is fitly inserted in this place. It will not be amiss, nevertheless, slightly to advert to what I there more fully explained. The promise stands first, because God chooses rather to invite His people by kindness than to compel them to obedience from terror. The word mercy is coupled with the covenant, that we may know that the reward which believers must expect, does not depend on the merit of their works, since they have need of God's mercy. We may, however, thus resolve the phrase — keeping the covenant of mercy — or the covenant founded on mercy — or the mercy which He covenanted.
When it is required of believers that they should love God before they keep His Commandments, we are thus taught that the source and cause of obedience is the love wherewith we embrace God as our Father. With respect to the "thousand generations," it is better that we should refer to the Second Commandment, because it is a point which cannot be hurried over in a few words.
10. And repayeth them that hate him. There is no mention here made of the vengeance "unto the third and fourth generation? 222
Those who expound the passage that God confers kindnesses on the wicked, whilst they are living in this world, 223 that He may at length destroy them in final perdition, wrest the words too violently. Nor is the opinion of others probable, that God repays the wicked with the reward of hatred, in His face, or anger. I therefore interpret it to mean the face of those to whose disobedience God opposes Himself when He humbles their arrogance; for He alludes to their pride and audacity, because they do not hesitate to provoke God, as if He were without the courage or the power to contend with them. He declares, then, that their impudence and brazen front shall avail them nothing, but that He will cast down the impertinence of their countenance, and the insolence of their forehead; and signifies that they shall as certainly feel the judgment which they despise, as if He presented it before their eyes. He adds, moreover, that He will not deal towards the wicked
See on Deuteronomy 5:9, 10, vol. 2, p. 110, et seq.
Added in Fr., "Mais seulement que Dieu punira les delinquans;" but only that God will punish the transgressors.
The question is as to the wordפניו, literally his or their face. The first explanation noticed by C., in their lifetime, is that of the Chaldee and Syriac versions, and also of the Hebrew Commentators; the second, in his anger, is attributed in Poole's Synopsis, amongst others, to S M. Dathe's translation is, "praesentissima pernicie;" and his note "mihi quidem videturפניםdictum esse pro nomine reciproco ille, ipse, ut Exodus 33:15;
Deuteronomy 4:37; 2 Samuel 17:11. Vide Noldius sub hac voce, num. 2. Latine non commode iisdem verbis exprimi potest. Igitur notionem, quae vocabulo Hebraeo subisse videtur, cum sequentiלהאבידוconjunetim indicavi."