John Calvin Commentary Exodus 34:11

"Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite." — Exodus 34:11 (ASV)

Observe what I command you. Although these supplements belong equally to the First and Second Commandment, it was still fitting to postpone them to this place, because in them God provided a remedy for all external and manifest superstitions, which might easily have crept in if they had not been dealt with in advance. All people will eagerly run into idolatry, even if there is no one to impel us from outside; but where the ungodly also act upon us like fans—and this must necessarily be the case when the people of God become entangled in their company—this disease is inflamed all the more. Indeed, the closer our familiarity is with them, it is like a yoke by which they draw others with them.

So that the people, when they entered the land, might preserve themselves pure and thoroughly devoted to God, care had to be taken that they might not contract defilement from other nations. Therefore, God willed that all the inhabitants of Canaan be utterly destroyed, so that they would not entice His elect people to their errors and the worship of false gods. He here prohibits two kinds of covenant with them, so that there would not be any public or private alliance between them, and then commands that all should be slain without mercy.

Regarding the public covenant, it was forbidden for a special reason: so that the sons of Abraham should not mix with the reprobate, because they would have thus deprived themselves of the lawful inheritance which God had destined for them, nor would the face of the land have been renewed by the removal of all defilements. Since, then, in His just judgment God had long ago determined to destroy these nations, it was not lawful for the children of Abraham to rescind the divine decree or to make any alteration in it.

If, therefore, anyone should insist too literally on this passage to prove the unlawfulness of making any contract with the ungodly because God forbade it in ancient times, he would not be reasoning soundly. This is because God does not now command us to execute vengeance by putting all the wicked to death, nor is a specific country assigned to the Church where it may live separately and hold dominion.

Still, I do not deny that what was commanded of the ancient people in some degree relates to us. Indeed, we must carefully note what I recently mentioned: that those who voluntarily unite themselves with the ungodly impose, as it were, a yoke on themselves to draw them to destruction. And in fact, Paul included in this comparison all the grounds on which unbelievers insinuate themselves into familiarity with us to ensnare us by their corrupting influence (2 Corinthians 6:14).

Therefore, as much as possible, all ties of connection must rather be broken than that, by union with God’s enemies³⁰¹, we should allow ourselves to be drawn away from Him by their allurements, for they will always be attempting, by all the artifices they can, to create a separation between us and God.

Besides, if we desire faithfully to serve God, there should be a perpetual conflict between us and them. God then would have us not only separate ourselves from open communion with them, but since we are too much inclined to depravity, He also commands us to flee from all the snares that might gradually induce us to participate in their sins.

But since Paul justly reminds us that if we are not permitted to have any dealings with unbelievers, we must needs go out of the world (1 Corinthians 5:10), it is right for us to distinguish between the contracts that associate us with them and those that do not at all diminish our liberty.

As long as we live among unbelievers, we cannot escape those dealings with them that relate to the ordinary affairs of life; but if we draw nearer, so that a greater intimacy arises, we open the door, as it were, to Satan. Such are alliances between kings and nations, and marriages among private persons; and therefore Moses laid down rules concerning both for the ancient people. And although our condition today is freer, we are still warned that all temptations that might provide an opportunity for this evil are to be avoided.

It is well known that men are too apt to be led away by the flatteries of their wives, and also that men who have power over their wives compel them to obedience. Those, therefore, who mix with idolaters, knowingly and willfully devote themselves to idols. The same thing happens regarding alliances, for men are ashamed in such situations to show any signs of disrespect. Thus, to please the king of Syria, Ahaz raised an altar in the temple like that at Damascus (2 Kings 16:10). In this way, while the Jews desired to gratify the Assyrians, they imitated their superstitions.

In a word, it is a most rare occurrence that the religion of those who seek to curry favor with the ungodly should remain unaffected. But so that they may adhere more earnestly to their duty, the danger I have spoken of is declared; otherwise, such responses as these would have been immediately on their lips: “Although my wife is altogether averse to true piety, I will still stand firm; although my husband is not subject to God, I will never decline from the true course; although religion is not dear to our allies, it shall still continue to be sacredly held in honor among us.”

God³⁰² therefore intervenes promptly and declares that they will not be so resolute in resistance once they have opened the window to evil. He also adds another evil: that is, that the sacred land would thus be profaned. For, although the Israelites were to be separated from the impieties of the Gentiles, it was still not excusable to allow them to have altars in that land in which God had chosen a sanctuary for Himself.

Yet at the same time, Moses warns them that it was almost inevitable that this association would involve the Israelites also. When he says, then, lest they go a whoring after their gods, and one call you, he means that the Israelites would be like panders if, under cover of their covenant and for the sake of preserving goodwill, they gave the Gentiles permission to practice their superstitions. He also means that this would be a snare to grosser sin, since, while they feared to give offense, they would not refuse to go to their feasts and thus would become partakers of their guilt.

Literally, it is, Lest perhaps you strike a covenant, and they go a whoring after their gods, and do sacrifice unto their gods, and call you. These words may be paraphrased so as to depend on the foregoing prohibition: “Lest it should happen, after you have made a covenant, that they should go a whoring,” etc.; or thus: “By no means make a covenant, because they will go a whoring after their idols, and when they offer sacrifices will call you.”

The meaning, however, will amount to the same, for he mentions the two worst results of their unlawful covenant: that is, that these unbelieving nations will pollute the land and, under pretext of kindness, will corrupt God’s people. But so that they may be more earnest and courageous in their duty, the promise is added that they shall be victorious over these nations.

This was almost incredible—that wanderers and exiles as they were, they should easily and quickly be able to gain possession of so many lands. Therefore, God removes all doubt and thus commands the Israelites to obey His sovereign authority at the end of this war, which they will perceive they have waged successfully under His guidance. Therefore, He convicts them of ingratitude if they dare to relax any of that severity which He requires.

It is as if He had said: Since these nations far excel you in numbers, strength, and military equipment, it will plainly appear that you have not conquered them by your own power. It will therefore be utterly iniquitous that the war, which shall be concluded under My guidance alone and by My hand, should be finished in opposition to My will, and that you should be the disposers of that victory which I have freely given to you.

The discrepancy is easily reconciled that Moses should only enumerate six nations in Exodus, and add a seventh in Deuteronomy; for often he only names the Canaanites or Amorites, yet comprises all the rest by synecdoche.

³⁰¹ The Fr. here has “ here has “ceremonies de Dieu,” which seems to be a misprint for “,” which seems to be a misprint for “ennemis de Dieu."."

³⁰² Addition in Fr., “Qui est plus sage."."