COMMENTARIES
ON
THE
FIRST BOOK OF
MOSES
CALLED
GENESIS
BY JOHN
CALVIN
TRANSLATED FROM THE ORIGINAL LATIN,
AND COMPARED
WITH THE FRENCH
EDITION,
BY THE REV. JOHN KING,
M.A.,
OF QUEEN'S COLLEGE,
CAMBRIDGE, INCUMBENT OF CHRIST'S CHURCH, HULL
VOLUME
SECOND
Genesis
24:1-67
1. And Abraham was old,
(and) well stricken in age: and the LORD had blessed Abraham in all
things. 1. Abraham autem senex venit in dies, et Iehova benedixerat
Abraham in omnibus.
2. And Abraham said
unto his eldest servant of his house, that ruled over all that he had, Put, I
pray thee, thy hand under my thigh: 2. Et dixit Abraham ad servum suum
seniorem domus suae, qui praeerat omnibus qui erant ei, Pone nunc manum tuam sub
femore meo:
3. And I will make thee
swear by the LORD, the God of heaven, and the God of the earth, that thou shalt
not take a wife unto my son of the daughters of the Canaanites, among whom I
dwell: 3. Et adjurabo to per Iehovam Deum coeli, et Deum terrae, quod
non capies uxorem filio meo de filiabus Chenaanaei, in cujus medio ego habito:
4. But thou shalt go unto my country,
and to my kindred, and take a wife unto my son Isaac. 4. Sed ad terram
meam, et ad cognationem meam perges, et capies uxorem filio meo Ishac.
5. And the servant said unto him,
Peradventure the woman will not be willing to follow me unto this land: must I
needs bring thy son again unto the land from whence thou camest? 5. Et
dixit ad eum servus, Si forsitan noluerit mulier venire post me ad terram hanc,
numquid reducendo reducam filium tuum ad terram unde egressus es?
6. And Abraham said unto him, Beware
thou that thou bring not my son thither again. 6. Et dixit ad eum
Abraham Cave tibi ne forte reducas filium meum illuc.
7.The LORD God of heaven, which took me
from my father's house, and from the land of my kindred, and which spake unto
me, and that sware unto me, saying, Unto thy seed will I give this land; he
shall send his angel before thee, and thou shalt take a wife unto my son from
thence. 7. Iehova Deus coeli, qui tulit me e domo patris mei, et e terra
cognationis meae, et qui loquutus est mihi, et qui juravit mihi, dicendo, Semini
tuo dabo terram hane: ipse mittet Angelum suum ante to, et capies uxorem filio
meo inde.
8. And if the woman will not
be willing to follow thee, then thou shalt be clear from this my oath: only
bring not my son thither again. 8. Quodsi noluerit mulier pergere post
to, mundus eris ab adjuratione mea ista: duntaxat filium meum ne reducas illuc.
9. And the servant put his hand under
the thigh of Abraham his master, and sware to him concerning that matter. 9.
Et posuit servus manum suam sub femore Abraham domini sui, et juravit ei
super re hac.
10. And the servant took
ten camels of the camels of his master, and departed; for all the goods of his
master (were) in his hand: and he arose, and went to Mesopotamia, unto
the city of Nahor. 10. Et accepit servus decem camelos e camelis domini
sui, et perrexit: quia omne bonum domini sui erat in manu ejus: et surrexit, et
profectus est in Aram-naharaim, ad civitatem Nachor.
11. And he made his camels to kneel
down without the city by a well of water at the time of the evening,
(even) the time that women go out to draw (water). 11. Et genu
flectere fecit camelos extra civitatem ad puteum aquae, tempore vespertino,
tempore quo egrediuntur mulieres, quae hauriunt.
12. And he said, O LORD God of my
master Abraham, I pray thee, send me good speed this day, and shew kindness unto
my master Abraham. 12. Et dixit, Iehova Deus domini mei Abraham,
occurrere fac nunc coram me hodie, et fac misericordiam cum domino meo Abraham.
13. Behold, I stand (here) by
the well of water; and the daughters of the men of the city come out to draw
water: 13. Ecce, ego sto juxta fontem aquae, et filiae virorum civitatis
egrediuntur ad hauriendam aquam.
14.
And let it come to pass, that the damsel to whom I shall say, Let down thy
pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will
give thy camels drink also: (let the same be) she (that) thou hast
appointed for thy servant Isaac; and thereby shall I know that thou hast shewed
kindness unto my master. 14. Sit ergo, puella ad quam dixero, Inclina
nunc hydriam tuam, et bibam: et dixerit, Bibe, et etiam camelis tuis potum dabo:
ipsam praeparaveris servo tuo Ishac: et per hoc sciam quod feceris misericordiam
cum domino meo.
15. And it came to
pass, before he had done speaking, that, behold, Rebekah came out, who was born
to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her
pitcher upon her shoulder. 15. Et fuit, antequam ipse complevisset
loqui, ecce, Ribca egrediebatur, quae nata erat Bethuel filio Milchah uxoris
Nachor fratris Abraham, et hydria ejus erat super humerum ejus.
16. And the damsel (was) very
fair to look upon, a virgin, neither had any man known her: and she went down to
the well, and filled her pitcher, and came up. 16. Puella autem erat
pulchra aspectu valde, virgo, et vir non cognoverat eam: quae descendit ad
fontem, et implevit hydriam suam, et ascendit.
17. And the servant ran to meet her,
and said, Let me, I pray thee, drink a little water of thy pitcher. 17.
Itaque cucurrit servus in occursum ejus, et dixit, Potum da mihi nunc parum
aquae ex hydria tua.
18. And she said,
Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave
him drink. 18. Et dixit, Bibe, domine mi: et festinavit, et demisit
hydriam suam super manum suam, et potum dedit ei.
19. And when she had done giving him
drink, she said, I will draw (water) for thy camels also, until they have done
drinking. 19. Ubi complevit potum dare ei: tune dixit, Etiam camelis
tuis hauriam, donec compleverint bibere.
20. And she hasted, and emptied her
pitcher into the trough, and ran again unto the well to draw (water), and drew
for all his camels. 20. Et festinavit, et effudit hydriam suam in
canale, et cucurrit adhuc ad puteum ut hauriret: et hausit omnibus camelis ejus.
21. And the man wondering at her held
his peace, to wit whether the LORD had made his journey prosperous or not.
21. Porro vir stupebat super ea tacens, ut sciret utrum secundasset
Iehova viam suam, an non.
22. And it
came to pass, as the camels had done drinking, that the man took a golden
earring of half a shekel weight, and two bracelets for her hands of ten
(shekels) weight of gold; 22. Et fuit, quum complevissent cameli bibere,
protulit vir inaurem auream, semissis pondus ejus: et duas armillas, et posuit
super manus ejus: decem aurei pondus earum.
23. And said, Whose daughter
(art) thou? tell me, I pray thee: is there room (in) thy father's
house for us to lodge in? 23. Et jam dixerat, Filia, cujus es? indica
nunc mihi, numquid est in domo patris tui locus nobis ad pernoctandum?
24. And she said unto him, I
(am) the daughter of Bethuel the son of Milcah, which she bare unto
Nahor. 24. Et dixerat ad eum, Filia Bethuel sum, filii Milchah, quem
peperit ipsa nachor.
25. She said
moreover unto him, We have both straw and provender enough, and room to lodge
in. 25. Et dixit ad eum, Etiam palea, etiam pabulum multum est apud nos,
etiam locus ad pernoctandum.
26. And
the man bowed down his head, and worshipped the LORD. 26. Et inclinavit
se vir, et incurvavit se Iehova.
27.
And he said, Blessed (be) the LORD God of my master Abraham, who hath
not left destitute my master of his mercy and his truth: I (being) in the way,
the LORD led me to the house of my master's brethren. 27. Et dixit,
Benedictus Iehova Deus domini mei Abraham, qui non dereliquit misericordiam suam
et veritatem suam a domino meo. Ego in via, duxit me Iehova ad domum fratrum
domini mei.
28. And the damsel ran, and
told (them of) her mother's house these things. 28. Et cucurrit puella,
et nuntiavit domui matris suae secundum verba haec.
29. And Rebekah had a brother, and his
name (was) Laban: and Laban ran out unto the man, unto the well. 29.
Et ipsi Ribca erat frater, et nomen ejus Laban: et cucurrit Laban ad virum
foras ad fontem.
30. And it came to
pass, when he saw the earring and bracelets upon his sister's hands, and when he
heard the words of Rebekah his sister, saying, Thus spake the man unto me; that
he came unto the man; and, behold, he stood by the camels at the well. 30.
Fuit autem, quum vidisset inaurem et armillas in manibus sororis suae, et
quum audisset ipse verba Ribca sororis suae, dicendo, Sic loquutus est ad me
vir: venit a virum, et ecce, stabat juxta camelos, juxta fontem.
31. And he said, Come in, thou blessed
of the LORD; wherefore standest thou without? for I have prepared the house, and
room for the camels. 31. Et dixit, Ingredere benedicte Iehovae, ut quid
manes foris? et ego paravi domum, et locum camelis.
32. And the man came into the house:
and he ungirded his camels, and gave straw and provender for the camels, and
water to wash his feet, and the men's feet that (were) with him. 32.
Et venit vir ad domum, et solvit camelos, et dedit paleam et pabulum
camelis, et aquam ad lavandum pedes ejus, et pedes virorum qui erant cum eo.
33. And there was set (meat)
before him to eat: but he said, I will not eat, until I have told mine errand.
And he said, Speak on. 33. Et positum est coram eo, ut comederet: et
dixit, Non comedam, donec loquutus fuero verba mea. Et dixit, Loquere.
34. And he said, I (am)
Abraham's servant. 34. Dixit igitur, Servus Abraham sum.
35. And the LORD hath blessed my master
greatly; and he is become great: and he hath given him flocks, and herds, and
silver, and gold, and menservants, and maidservants, and camels, and asses.
35. Iehova autem benedixit domino meo valde, et magnificatus est, et
dedit ei pecudes et boves, et argentum, et aurum, et servos, et ancillas, et
camelos, et asinos.
36. And Sarah my
master's wife bare a son to my master when she was old: and unto him hath he
given all that he hath. 36. Et peperit Sarah uxor domini mei filium
domino meo post senectutem suam, et dedit ei omnia quae sunt ei.
37. And my master made me swear,
saying, Thou shalt not take a wife to my son of the daughters of the Canaanites,
in whose land I dwell: 37. Et jurare fecit me dominus meus, dicendo, Non
capies uxorem filio meo de filiabus Chenaanaei, in cujus terra ego habito:
38. But thou shalt go unto my father's
house, and to my kindred, and take a wife unto my son. 38. Sed ad domum
patris mei perges, et ad familiam meam, et capies uxorem filio meo.
39. And I said unto my master,
Peradventure the woman will not follow me. 39. Et dixi domino meo,
Forsitan non perget mulier post me.
40.
And he said unto me, The LORD, before whom I walk, will send his angel with
thee, and prosper thy way; and thou shalt take a wife for my son of my kindred,
and of my father's house: 40. Et dixit ad me, Iehova, in cujus conspectu
ambulavi, mittet Angelum suum tecum, et secundabit viam tuam: et capies uxorem
filio meo de familia mea, et de domo patris mei.
41. Then shalt thou be clear from
(this) my oath, when thou comest to my kindred; and if they give not thee
(one), thou shalt be clear from my oath. 41. Tunc mundus eris ab
adjuratione mea, si veneris ad familiam meam: et si non dederint tibi, eris
mundus ab adjuratione mea.
42. And I
came this day unto the well, and said, O LORD God of my master Abraham, if now
thou do prosper my way which I go: 42. Veni igitur hodie ad fontem, et
dixi, Iehova Deus domini mei Abraham, si tu nunc secundas viam meam, per quam
ego ambulo:
43. Behold, I stand by the
well of water; and it shall come to pass, that when the virgin cometh forth to
draw (water), and I say to her, Give me, I pray thee, a little water of thy
pitcher to drink; 43. Ecce, ego sto juxta fontem aquae: itaque sit,
virgo quae egredietur ad hauriendum, et dixero ei, Da mihi potum nunc parum
aquae ex hydria tua:
44. And she say to
me, Both drink thou, and I will also draw for thy camels: (let) the same
(be) the woman whom the LORD hath appointed out for my master's son.
44. Et dixerit mihi, Etiam tu bibe, et etiam camelis tuis hauriam: ipsa
sit uxor, quam praeparavit Iehova filio domini mei.
45. And before I had done speaking in
mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she
went down unto the well, and drew (water): and I said unto her, Let me drink, I
pray thee. 45. Ego antequam complerem loqui in corde meo, ecce, Ribca
egrediebatur, et hydria ejus erat super humerum ejus, et descendit ad fontem, et
hausit: et dixi ad eam, Da mihi potum nunc.
46. And she made haste, and let down
her pitcher from her (shoulder), and said, Drink, and I will give thy camels
drink also: so I drank, and she made the camels drink also. 46. Et
festinavit, et demisit hydriam suam desuper se, et dixit, Bibe, et etiam camelis
tuis potum dabo. Et bibi, et etiam camelis dedit potum.
47. And I asked her, and said, Whose
daughter (art) thou? And she said, The daughter of Bethuel, Nahor's son,
whom Milcah bare unto him: and I put the earring upon her face, and the
bracelets upon her hands. 47. Et interrogavi eam, et dixi, Filia cujus
es? Et dixit, Filia Bethuel filii nachor, quem peperit ei Milchah. Et posui
inaurem super nares ejus, et armillas super manus ejus.
48. And I bowed down my head, and
worshipped the LORD, and blessed the LORD God of my master Abraham, which had
led me in the right way to take my master's brother's daughter unto his son.
48 .Et inclinavi me, incurvavique me Iehovae, et benedixi Iehovae Deo
domini mei Abraham, qui duxit me per viam veritatis, (vel certam fidem,) ut
acciperem filiam fratris domini mei filio ejus.
49. And now if ye will deal kindly and
truly with my master, tell me: and if not, tell me; that I may turn to the right
hand, or to the left. 49. Et nunc si facitis misericordiam et veritatem
cum domino meo, indicate mihi: et si non, indicate mihi, et vertam me ad
dexteram vel ad sinistram.
50. Then
Laban and Bethuel answered and said, The thing proceedeth from the LORD: we
cannot speak unto thee bad or good. 50. Et responderunt Laban et
Bethuel, et dixerunt, A Iehova egressa est res: non possumus loqui ad to malum
vel bonum.
51. Behold, Rebekah
(is) before thee, take (her), and go, and let her be thy master's
son's wife, as the LORD hath spoken. 51. Ecce, Ribca coram to, accipe,
et vade: et sit uxor filio domini tui, quemadmodum loquutus est Iehova.
52. And it came to pass, that, when
Abraham's servant heard their words, he worshipped the LORD, (bowing himself) to
the earth. 52. Et fuit, quando audivit servus Abraham verba eorum,
incurvavit se super terram Iehovae.
53.
And the servant brought forth jewels of silver, and jewels of gold, and
raiment, and gave (them) to Rebekah: he gave also to her brother and to
her mother precious things. 53. Et protulit servus vasa argentea, et
vasa aurea, et vestes, et dedit ipsi Ribcae, et pretiosa dedit fratri ejus, et
matri ejus.
54. And they did eat and
drink, he and the men that (were) with him, and tarried all night; and
they rose up in the morning, and he said, Send me away unto my master. 54.
Et comederunt, et biberunt, ipse et viri qui erant cum eo, et
pernoctaverunt: et surrexerunt mane: et dixit, Dimitte me, ut vadam ad dominum
meum.
55. And her brother and her
mother said, Let the damsel abide with us (a few) days, at the least ten; after
that she shall go. 55. Et dixit frater ejus et mater ejus, Maneat puella
nobiscum per dies, vel decem: postea ibis, (vel ibit.)
56. And he said unto them, Hinder me
not, seeing the LORD hath prospered my way; send me away that I may go to my
master. 56. Et dixit ad eos, Ne retardetis me, quando Iehova secundavit
viam meam: dimittite me, et ibo ad dominum meum.
57. And they said, We will call the
damsel, and enquire at her mouth. 57. Et dixerunt, Vocemus puellam, et
interrogemus os ejus.
58. And they
called Rebekah, and said unto her, Wilt thou go with this man? And she said, I
will go. 58. Et vocaverunt Ribcam, et dixerunt ad eam, Numquid ibis cum
viro isto? Et dixit, Ibo.
59. And they
sent away Rebekah their sister, and her nurse, and Abraham's servant, and his
men. 59. Et dimiserunt Ribcam sororem suam, et nutricem ejus, et servum
Abraham, et viros ejus.
60. And they
blessed Rebekah, and said unto her, Thou (art) our sister, be thou (the
mother) of thousands of millions, and let thy seed possess the gate of those
which hate them. 60. Et benedixerunt Ribcae, et dixerunt ei, Soror
nostra es, sis in millia decem millium, et haereditet semen tuum portam odio
habentium illud.
61. And Rebekah arose,
and her damsels, and they rode upon the camels, and followed the man: and the
servant took Rebekah, and went his way. 61. Et surrexit Ribea et puellae
ejus, et ascenderunt super camelos, et perrexerunt post virum: et tulit servus
Ribcah, et abiit.
62. And Isaac came
from the way of the well Lahairoi; for he dwelt in the south country. 62.
Ishac autem veniebat, qua venitur a Puteo viventis videntis me: et ipse
habitabat in terra Meridiana.
63. And
Isaac went out to meditate in the field at the eventide: and he lifted up his
eyes, and saw, and, behold, the camels (were) coming. 63. Et
egressus erat Ishac ad orandum in agro, dum declinaret vespera: et elevavit
oculos suos, et vidit, et ecce, cameli veniebant.
64. And Rebekah lifted up her eyes, and
when she saw Isaac, she lighted off the camel. 64. Tunc elevavit Ribcah
oculos suos, et vidit Ishac, et projecit se de camelo.
65. For she (had) said unto the
servant, What man (is) this that walketh in the field to meet us? And the
servant (had) said, It (is) my master: therefore she took a vail,
and covered herself. 65. Iam autem dixerat ad servum, Quis est vir iste,
qui ambulat per agrum in occursum nostrum? Et dixit servus, Ipse est dominus
meus: et accepit velum, et operuit se.
66.
And the servant told Isaac all things that he had done. 66. Et
narravit servus ipsi Ishac omnia quae fecerat.
67. And Isaac brought her into his
mother Sarah's tent, and took Rebekah, and she became his wife; and he loved
her: and Isaac was comforted after his mother's (death). 67. Et
introduxit eam Ishac in tabernaculum Sarah matris suae, et accepit Ribcah,
fuitque ei in uxorem, at delexit cam: et consolatus est se Ishac post matrem
suam.
1.
And Abraham was
old.
F455
Moses passes onwards to the relation of Isaac's marriage, because indeed
Abraham, perceiving himself to be worn down by old age, would take care that his
son should not marry a wife in the land of Canaan. In this place Moses expressly
describes Abraham as an old man, in order that we may learn that he had been
admonished, by his very age, to seek a wife for his son: for old age itself,
which, at the most, is not far distant from death, ought to induce us so to
order the affairs of our family, that when we die, peace may be preserved among
our posterity, the fear of the Lord may flourish, and rightly-constituted order
may prevail. The old age of Abraham was indeed yet green, as we shall see
hereafter; but when he reckoned up his own years he deemed it time to consult
for the welfare of his son. Irreligious men, partly because they do not hold
marriage sufficiently in honor, partly because they do not consider the
importance attached especially to the marriage of Isaac, wonder that Moses, or
rather the Spirit of God, should be employed in affairs so minute; but if we
have that reverence which is due in reading the Sacred Scriptures, we shall
easily understand that here is nothing superfluous: for inasmuch as men can
scarcely persuade themselves that the Providence of God extends to marriages, so
much the more does Moses insist on this point. He chiefly, however, wishes to
teach that God honored the family of Abraham with especial regard, because the
Church was to spring from it. But it will be better to treat of everything in
its proper order.
2.
And Abraham said unto his eldest
servant. Abraham here fulfils the common duty
of parents, in laboring for and being solicitous about the choice of a wife for
his son: but he looks somewhat further; for since God had separated him from the
Canaanites by a sacred covenant, he justly fears lest Isaac, by joining himself
in affinity with them, should shake off the yoke of God. Some suppose that the
depraved morals of those nations were so displeasing to him, that he conceived
the marriage of his son must prove unhappy if he should take a wife from among
them. But the special reason was, as I have stated, that he would not allow his
own race to be mingled with that of the Canaanites, whom he knew to be already
divinely appointed to destruction; yea, since upon their overthrow he was to be
put into possession of the land, he was commanded to treat them with distrust as
perpetual enemies. And although he had dwelt in tranquility among them for a
time, yet he could not have a community of offspring with them without
confounding things which, by the command of God, were to be kept distinct. Hence
he wished both himself and his family to maintain this separation
entire.
Put, I pray thee, thy
hand. It is sufficiently obvious that this was
a solemn form of swearing; but whether Abraham had first introduced it, or
whether he had received it from his fathers, is unknown. The greater part of
Jewish writers declare that Abraham was the author of it; because, in their
opinion, this ceremony is of the same force as if his servant had sworn by the
sanctity of the divine covenant, since circumcision was in that part of his
person. But Christian writers conceive that the hand was placed under the thigh
in honor of the blessed seed.
F456
Yet it may be that these earliest fathers had something different in view; and
there are those among the Jews who assert that it was a token of subjection,
when the servant was sworn on the thigh of his master. The more plausible
opinion is, that the ancients in this manner swore by Christ; but because I do
not willingly follow uncertain conjectures, I leave the question undecided.
Nevertheless the latter supposition appears to me the more simple; namely, that
servants, when they swore fidelity to their lords, were accustomed to testify
their subjection by this ceremony, especially since they say that this practice
is still observed in certain parts of the East. That it was no profane rite,
which would detract anything from the glory of God, we infer from the fact that
the name of God is interposed. It is true that the servant placed his hand under
the thigh of Abraham, but he is adjured by God, the Creator of heaven and earth;
and this is the sacred method of adjuration, whereby God is invoked as the
witness and the judge; for this honor cannot be transferred to another without
casting a reproach upon God. Moreover, we are taught, by the example of Abraham,
that they do not sin who demand an oath for a lawful cause; for this is not
recited among the faults of Abraham, but is recorded to his peculiar praise. It
has already been shown that the affair was of the utmost importance, since it
was undertaken in order that the covenant of God might be ratified among his
posterity. He was therefore impelled, by just reasons, most anxiously to provide
for the accomplishment of his object, by taking an oath of his servant: and
beyond doubt, the disposition, and even the virtue of Isaac, were so
conspicuous, that in addition to his riches, he had such endowments of mind and
person, that many would earnestly desire affinity with him. His father,
therefore, fears lest, after his own death, the inhabitants of the land should
captivate Isaac by their allurements. Now, though Isaac has hitherto steadfastly
resisted those allurements, the snares of which few young men escape, Abraham
still fears lest, by shame and the dread of giving offense, he may be overcome.
The holy man wished to anticipate these and similar dangers, when he bound his
servant to fidelity, by interposing an oath; and it may be that some secret
necessity also impelled him to take this
course.
3.
That thou shalt not take a
wife. The kind of discipline which prevailed in
Abraham's house is here apparent. Although this man was but a servant, yet,
because he was put in authority by the master of the family, his servile
condition did not prevent him from being next in authority to his lord; so that
Isaac himself, the heir and successor of Abraham, submitted to his direction. To
such an extent did the authority of Abraham and reverence for him prevail, that
when he substituted a servant in his place, he caused this servant, by his mere
will or word, to exercise a power which other masters of families find it
difficult to retain for themselves. The modesty also of Isaac, who suffered
himself to be governed by a servant, is obvious; for it would have been in vain
for Abraham to enter into engagements with his servant, had he not been
persuaded that his son would prove submissive and tractable. It here appears
what great veneration he cherished towards his father; because Abraham, relying
on Isaac's obedience, confidently calls his servant to him. Now this example
should be taken by us as a common rule, to show that it is not lawful for the
children of a family to contract marriage, except with the consent of parents;
and certainly natural equity dictates that, in a matter of such importance,
children should depend upon the will of their parents. How detestable,
therefore, is the barbarity of the Pope, who has dared to burst this sacred bond
asunder! Wherefore the wantonness of youths is to be restrained, that they may
not rashly contract nuptials without consulting their
fathers.
4.
But thou shalt go unto my country
and to my kindred. It seems that, in the choice
of the place, Abraham was influenced by the thought, that a wife would more
willingly come from thence to be married to his son, when she knew that she was
to marry one of her own race and country. But because it afterwards follows that
the servant came to Padan Aram, some hence infer that Mesopotamia was Abraham's
country. The solution, however, of this difficulty is easy. We know that
Mesopotamia was not only the region contained between the Tigris and the
Euphrates, but that a part also of Chaldea was comprehended in it; for Babylon
is often placed there by profane writers. The Hebrew name simply means, "Syria
of the rivers." They give the name Aram to that part of Syria which, beginning
near Judea, embraces Armenia and other extensive regions, and reaches almost to
the Euxine Sea. But when they especially designate those lands which are washed
or traversed by the Tigris and Euphrates, they add the name "Padan:" for we know
that Moses did not speak scientifically, but in a popular style. Since, however,
he afterwards relates that Laban, the son of Nahor, dwelt at Charran,
(<012904>Genesis
29:4,) it seems to me probable that Nahor, who had remained in Chaldea, because
it would be troublesome to leave his native soil, in process of time changed his
mind; either because filial piety constrained him to attend to his decrepit and
declining father, or because he had learned that he might have there a home as
commodious as in his own country. It certainly appears from the eleventh chapter
<011101>Genesis
11:1 that he had not migrated at the same time with his father.
F457
5.
And the servant said unto
him. Since he raises no objection respecting
Isaac, we may conjecture that he was so fully persuaded of his integrity as to
have no doubt of his acquiescence in his father's will. We must also admire the
religious scrupulosity of the man, seeing he does not rashly take an oath. What
pertained to the faithful and diligent discharge of his own duty he might
lawfully promise, under the sanction of an oath; but since the completion of the
affair depended on the will of others, he properly and wisely adduces this
exception, "Peradventure the woman will not be willing to follow
me."
6.
Beware that thou bring not my son
thither again. If the woman should not be found
willing, Abraham, commending the event to God, firmly adheres to the principal
point, that his son Isaac should not return to his country, because in this
manner he would have deprived himself of the promised inheritance. He therefore
chooses rather to live by hope, as a stranger, in the land of Canaan, than to
rest among his relatives in his native soil: and thus we see that, in perplexed
and confused affairs, the mind of the holy man was not drawn aside from the
command of God by any agitating cares; and we are taught, by his example, to
follow God through every obstacle. However, he afterwards declares that he looks
for better things. By such words he confirms the confidence of his servant, so
that he, anticipating with greater alacrity a prosperous issue, might prepare
for the journey.
7.
The Lord God of
heaven. By a twofold argument Abraham infers,
that what he is deliberating respecting the marriage of his son will, by the
grace of God, have a prosperous issue. First, because God had not led him forth
in vain from his own country into a foreign land; and secondly, because God had
not falsely promised to give the land, in which he was dwelling as a stranger,
to his seed. He might also with propriety be confident that his design should
succeed, because he had undertaken it only by the authority, and, as it were,
under the auspices of God; for it was his exclusive regard for God which turned
away his mind from the daughters of Canaan. He may, however, be thought to have
inferred without reason that God would give his son a wife from that country and
kindred to which he himself had bidden farewell. But whereas he had left his
relatives only at the divine command, he hopes that God will incline their minds
to be propitious and favorable to him. Meanwhile he concludes, from the past
kindnesses of God, that his hand would not fail him in the present business; as
if he would say, "I, who at the command of God left my country, and have
experienced his continued help in my pilgrimage, do not doubt that he will also
be the guide of thy journey, because it is in reliance on his promise that I lay
upon thee this injunction." He then describes the mode in which assistance would
be granted; namely, that God would send his angel, for he knew that God helps
his servants by the ministration of angels, of which he had already received
many proofs. By calling God the God of heaven, he celebrates that divine power
which was the ground of his confidence.
10.
And the servant took ten
camels. He takes the camels with him, to prove
that Abraham is a man of great wealth, in order that he may the more easily
obtain what he desires. For even an open-hearted girl would not easily suffer
herself to be drawn away to a distant region, unless on the proposed condition
of being supplied with the conveniences of life. Exile itself is sad enough,
without poverty as its attendant. Therefore, that the maid might not be deterred
by the apprehension of want, but rather invited by the prospect of affluence, he
ladens ten camels with presents, to give sufficient proof to the inhabitants of
Chaldea of the domestic opulence of Abraham. What follows, namely, that "all the
substance of Abraham was in the hand of his servant," some of the Hebrews
improperly explain as meaning that the servant took with him an account of all
Abraham's wealth, described and attested in written documents. It is rather the
assigning of the reason of the fact, which might appear improbable, that the
servant assumed so much power to himself. Therefore Moses, having said that a
man who was but a servant set out on a journey with such a sumptuous and
splendid equipage, immediately adds, that he did this of his own accord, because
he had all the substance of Abraham in his hand. In saying that he came to the
city of Nahor, he neither mentions the name of the city nor the part of Chaldea,
or of any other region, where he dwelt, but only says, in general terms, that he
came to "Syria of the rivers," concerning which term I have said something
above.
12.
O lord God of my master
Abraham. The servant, being destitute of
counsel, retakes himself to prayers. Yet he does not simply ask counsel of the
Lord; but he also prays that the maid appointed to be the wife of Isaac should
be brought to him with a certain sign, from which he might gather that she was
divinely presented to him. It is an evidence of his piety and faith, that in a
matter of such perplexity he is not bewildered, as one astonished; but breaks
forth into prayer with a collected mind. But the method which he uses
F458
seems scarcely consistent with the true rule of prayer. For, first, we know that
no one prays aright unless he subjects his own wishes to God. Wherefore there is
nothing more unsuitable than to prescribe anything, at our own will, to God.
Where, then, it may be asked, is the religion of the servant, who, according to
his own pleasure, imposes a law upon God? Secondly, there ought to be nothing
ambiguous in our prayers; and absolute certainty is to be sought for only in the
Word of God. Now, since the servant prescribes to God what answer shall be
given, he appears culpably to depart from the suitable modesty of prayer; for
although no promise had been given him, he nevertheless desires to be made fully
certain respecting the whole affair. God, however,
F459
in hearkening to his wish, proves, by the event, that it was acceptable to
himself. Therefore we must know, that although a special promise had not been
made at the moment, yet the servant was not praying rashly, nor according to the
lust of the flesh, but by the secret impulse of the Spirit. Moreover, the
general law, by which all the pious are bound, does not prevent the Lord, when
he determines to give something extraordinary, from directing the minds of his
servants towards it; not that he would lead them away from his word, but only
that he makes some peculiar concession to them in their mode of praying. The sum
of the prayer before us is this: "O Lord, if a damsel shall present herself who,
being asked to give me drink, shall also kindly and courteously offer it to my
camels, I will seek after her as a wife for my master Isaac, just as if she were
delivered into my hand by thee." He seems, indeed, to be laying hold on some
dubious conjecture; but since he reposes on the Providence of God, he is
certainly persuaded that this token shall be to him equivalent to an oracle;
because God, who is the guardian of his enterprise, will not suffer him to err.
Meanwhile this is worthy of remark, that he does not fetch the sign of
recognition from afar, but takes it from something present; for she who shall be
thus humane to an unknown guest, will, by that very act, give proof of an
excellent disposition. This observation may be of use to prevent inquisitive men
from adducing this example as a precedent for vain prognostications. In the
words themselves the following particulars are to be noticed: first, that he
addresses himself to the God of his master Abraham; not as being himself a
stranger to the worship of God, but because the affair in question depends upon
the promise given to Abraham. And truly he had no confidence in prayer, from any
other source than from the covenant into which God had entered with the house of
Abraham. The expression "cause to meet me this day,"
F460
Jerome renders, "meet me, I pray, this day". But the verb is transitive, and the
servant of Abraham intimates by the use of it, that the affairs of men were so
ordered by the counsel and the hand of God, that the issue of them was not
fortuitous; as if he would say, O Lord, in vain shall I look on this side and on
that; in vain shall I catch at success by my own labor, industry and various
contrivances, unless thou direct the work. And when he immediately afterwards
subjoins, show kindness to my master, he implies that in this undertaking he
rests upon nothing but the grace which God had promised to
Abraham.
15.
Before he had done
speaking. The sequel sufficiently demonstrates
that his wish had not been foolish)y conceived. For the quickness of the answer
manifests the extraordinary indulgence of God, who does not suffer the man to be
long harassed with anxiety. Rebekah had, indeed, left her house before he began
to pray; but it must be maintained that the Lord, at whose disposal are both the
moments of time and the ways of man, had so ordered it on both sides as to give
clear manifestation of his Providence. For sometimes he keeps us the longer in
suspense, till, wearied with praying, we may seem to have lost our labor; but in
this affair, in order that his blessing might not seem doubtful, he suddenly
interposed. The same thing also happened to Daniel, unto whom the angel
appeared, before the conclusion of his prayer.
(<270921>Daniel
9:21.) Now, although it frequently happens that, on account of our sloth, the
Lord delays to grant our requests, it is, at such times, expedient for us, that
what we ask should be delayed. In the meantime, he has openly and conspicuously
proved, by unquestionable examples, that although the event may not immediately
respond to our wishes, the prayers of his people are never in vain: yea, his own
declaration, that before they cry he is mindful of their wants, is invariably
fulfilled.
(<236524>Isaiah
65:24.)
21.
And the man, wondering at
her, held his peace. This wondering of
Abraham's servant, shows that he had some doubt in his mind. He is silently
inquiring within himself, whether God would render his journey prosperous. Has
he, then, no confidence concerning that divine direction, of which he had
received the sign or pledge? I answer, that faith is never so absolutely perfect
in the saints as to prevent the occurrence of many doubts. There is, therefore,
no absurdity in supposing that the servant of Abraham, though committing himself
generally to the providence of God, yet wavers, and is agitated, amidst a
multiplicity of conflicting thoughts. Again, faith, although it pacifies and
calms the minds of the pious, so that they patiently wait for God, still does
not exonerate them from all care; because it is necessary that patience itself
should be exercised, by anxious expectation, until the Lord fulfill what he has
promised. But though this hesitation of Abraham's servant was not free from
fault, inasmuch as it flowed from infirmity of faith; it is vet, on this
account, excusable, because he did not turn his eyes in another direction, but
only sought from the event a confirmation of his faith, that he might perceive
God to be present with him.
22.
The man took a golden
ear-ring. His adorning the damsel with precious
ornaments is a token of his confidence. For since it is evident by many proofs
that he was an honest and careful servant, he would not throw away without
discretion the treasures of his master. He knows, therefore, that these gifts
will not be ill-bestowed; or, at least, relying on the goodness of God, he gives
them, in faith, as an earnest of future marriage. But it may be asked, Whether
God approves ornaments of this kind, which pertain not so much to neatness as to
pomp? I answer, that the things related in Scripture are not always proper to be
imitated. Whatever the Lord commands in general terms is to be accounted as an
inflexible rule of conduct; but to rely on particular examples is not only
dangerous, but even foolish and absurd. Now we know how highly displeasing to
God is not only pomp and ambition in adorning the body, but all kind of luxury.
In order to free the heart from inward cupidity, he condemns that immoderate and
superfluous splendor, which contains within itself many allurements to vice.
Where, indeed, is pure sincerity of heart found under splendid ornaments?
Certainly all acknowledge this virtue to be rare. It is not, however, for us
expressly to forbid every kind of ornament; yet because whatever exceeds the
frugal use of such things is tarnished with some degree of vanity; and more
especially, because the cupidity of women is, on this point, insatiable; not
only must moderation, but even abstinence, be cultivated as far as possible.
Further, ambition silently creeps in, so that the somewhat excessive adorning of
the person soon breaks out into disorder. With respect to the earrings and
bracelets of Rebekah, as I do not doubt that they were those in use among the
rich, so the uprightness of the age allowed them to be sparingly and frugally
used; and yet I do not excuse the fault. This example, however, neither helps
us, nor alleviates our guilt, if, by such means, we excite and continually
inflame those depraved lusts which, even when all incentives are removed, it is
excessively difficult to restrain. The women who desire to shine in gold, seek
in Rebekah a pretext for their corruption. Why, therefore, do they not, in like
manner, conform to the same austere kind of life and rustic labor to which she
applied herself? But, as I have just said, they are deceived who imagine that
the examples of the saints can sanction them in opposition to the common law of
God. Should any one object that it is abhorrent to the modesty of a virtuous and
chaste maiden to receive earrings and bracelets from a man who was a stranger,
and whom she had never before seen. In the first place, it may be, that Moses
passes over much conversation held on both sides, by which it is probable she
was induced to venture on the reception of them. It may also be, that he relates
first what was last in order. For it follows soon afterwards in the context,
that the servant of Abraham inquired whose daughter she was. We must also take
into account the simplicity of that age. Whence does it arise that it was not
disreputable for a maid to go alone out of the city, unless that then the morals
of mankind did not require so severe a guard for the preservation of modesty?
Indeed, it appears from the context, that the ornaments were not given her for a
dishonorable purpose;
F461
but a portions is offered to the parents to facilitate the contract for
marriage. Interpreters are not agreed respecting the value of the presents.
Moses estimates the earrings at half a shekel, and the bracelets at ten shekels.
Jerome, instead of half a shekel, reads two shekels. I conceive the genuine
sense to be, that the bracelets were worth ten shekels, and the frontal ornament
or earrings worth half that sum, or five shekels. For since nothing is added
after the word
[qb
(bekah,) it has reference to the greater number.
F462
Otherwise here is no suitable proportion between the bracelets and the ornaments
for the head. Moreover, if we take the shekel for four Attic drachms, the value
is trifling; therefore I think the weight of gold is indicated, which makes the
sum much greater than the piece of money called a
shekel.
26.
And the man bowed down his
head. When the servant of Abraham hears that he
had alighted upon the daughter of Bethel, he is more and more elated with hope.
Yet he does not exult, as profane men are wont to do, as if the occurrence were
fortuitous; but he gives thanks to God, regarding it, as the result of
Providence, that he had been thus opportunely led straight to the place he had
wished. He does not, therefore, boast of his good fortune; but he declares that
God had dealt kindly and faithfully with Abraham; or, in other words, that, for
his own mercy's sake, God had been faithful in fulfilling his promises. It is
true that the same form of speech is applied to the persons present; just as it
follows soon after in the same chapter,
(<012449>Genesis
24:49,)
"If ye will deal kindly
and truly with my master tell me."
The language is, however, peculiarly suitable to the
character of God, both because he gratuitously confers favors upon men, and is
specially inclined to beneficence: and also, by never frustrating their hope, he
proves himself to be faithful and true. This thanksgiving, therefore, teaches us
always to have the providence of God before our eyes, in order that we may
ascribe to him whatever happens prosperously to
us.
28.
And the damsel ran and told
them of her mother's house. It is possible,
that the mother of Rebekah occupied a separate house; not that she had a family
divided from that of her husband, but for the purpose of keeping her daughters
and maidens under her own custody. The expression may, however, be more simply
explained to mean, that she came directly to her mother's chamber; because she
could more easily relate the matter to her than to her father. It is also
probable, that when Bethuel was informed of the fact, by the relation of his
wife, their son Laban was sent by both of them to introduce the stranger. Other
explanations are needless.
33.
I will not eat until I have
told my errand.
F463
Moses begins to show by what means the parents of Rebekah were induced to give
her in marriage to their nephew. That the servant, when food was set before him,
should refuse to eat till he had completed his work is a proof of his diligence
and fidelity; and it may with propriety be regarded as one of the benefits which
God had vouchsafed to Abraham, that he should have a servant so faithful, and so
intent upon his duty. Since, however, this was the reward of the holy discipline
which Abraham maintained, we cannot wonder that very few such servants are to be
found, seeing that everywhere they are so
ill-governed.
Moreover, although the servant
seems to weave a superfluous story, yet there is nothing in it which is not
available to his immediate purpose. He knew that it was a feeling naturally
inherent in parents, not willingly to send away their children to a distance. He
therefore first commemorates Abraham's riches, that they might not hesitate to
connect their daughter with a husband so wealthy. He secondly explains that
Isaac was born of his mother in her old age; not merely for the purpose of
informing them that he had been miraculously given to his father, whence they
might infer that he had been divinely appointed to this greatness and eminence;
but that an additional commendation might be given on account of Isaac's age. In
the third place, he affirms that Isaac would be the sole heir of his father.
Fourthly, he relates that he had been bound by an oath to seek a wife for his
master Isaac, from among his own kindred; which special choice on the part of
Abraham was very effectual in moving them to compliance. Fifthly, he states that
Abraham, in full confidence that God would be the leader of his journey, had
committed the whole business to him. Sixthly, he declares, that whatever he had
asked in prayer he had obtained from the Lord; whence it appeared that the
marriage of which he was about to treat was according to the will of God. We now
see the design of his narration: First, to persuade the parents of Rebekah that
he had not been sent for the purpose of deceiving them, that he had not in
anything acted craftily, or by oblique methods, but in the fear of the Lord, as
the religious obligation of marriage requires. Secondly, that he was desiring
nothing which would not be profitable and honorable for them. And lastly, that
God had been the director of the whole
affair.
Moreover, since the servant of Abraham,
though persuaded that the angel of God would be the guide of his journey, yet
neither directs his prayers nor his thanksgivings to him, we may hence learn
that angels are not, in such a sense, constituted the ministers of God to us, as
that they should be invoked by us, or should transfer to themselves the worship
due to God; a superstition which prevails nearly over the whole world to such a
degree, that men turn aside a portion of their faith from the only fountain of
all good to the rivulets which flow from it. The clause, the Lord, before
whom I walk,
(<011604>Genesis
16:40,) which some refer to the probity and good conscience of Abraham, I rather
explain as applying to the faith, by which he set God before him, as the
governor of his life, being confident that he was the object of God's care, and
dependent upon his grace.
If
ye will deal kindly.
F464
I have lately related the force of this expression; namely, to act with humanity
and good faith. He thus modestly and suppliantly asks them to consent to the
marriage of Isaac and Rebekah: should he meet with a repulse from them, he says,
he will go either to the right hand or to the left; that is, he will look around
elsewhere. For he places the right hand and the left in contrast with the
straight way in which he had been led to them. It is, however, with fertile
ingenuity that some of the Hebrews explain the words as meaning, that he would
go to Lot, or to Ishmael.
50.
The thing proceedeth from the
Lord. Whereas they are convinced by the
discourse of the man, that God was the Author of this marriage, they avow that
it would be unlawful for them to offer anything in the way of contradiction.
They declare that the thing proceedeth from the Lord; because he had, by the
clearest signs, made his will manifest. Hence we perceive, that although the
true religion was in part observed among them, and in part infected with vicious
errors, yet the fear of God was never so utterly extinguished, but this axiom
remained firmly fixed in all their minds, that God must be obeyed. If, then,
wretched idolaters, who had almost fallen away from religion, nevertheless so
subjected themselves to God, as to acknowledge it to be unlawful for them to
swerve from his will, how much more prompt ought our obedience to be? Therefore,
as soon as the will of God is made known to us, not only let our tongues be
silent, but let all our senses be still; because it is an audacious profanation
to admit any thought which is opposed to that
will.
52.
He
worshipped. Moses again repeats that Abraham's
servant gave thanks to God; and it is not without reason that he so often
inculcates this religious duty; because, since God requires nothing greater from
us, the neglect of it betrays the most shameful indolence. The acknowledgment of
God's kindness is a sacrifice of sweet-smelling savor; yea, it is a more
acceptable service than all sacrifices. God is continually heaping innumerable
benefits upon men. Their ingratitude, therefore, is intolerable, if they fail to
exercise themselves in celebrating those
benefits.
54.
And they rose up in the
morning. On this point Moses insists the more
particularly; partly, for the purpose of commending the faithful industry of the
servant in fulfilling his master's commands; partly, for that of teaching, that
his mind was inflamed by the Spirit of God, for he is so ardent as to allow no
truce to others, and no relaxation to himself. Thus, although he conducted
himself as became an honest and prudent servant, it is still not to be doubted
that the Lord impelled him, for Isaac's sake, to act as he did. So the Lord
watches over his own people while they sleep, expedites and accomplishes their
affairs in their absence, and influences the dispositions of all, so far as is
expedient, to render them assistance. It is by a forced interpretation, that
some would explain the ten days, during which Laban and his mother desire the
departure of Rebekah to be deferred, as meaning years or months. For it was
merely the tender wish of the mother, who could ill bear that her daughter
should thus suddenly be torn away from her
bosom.
57.
We will call the
damsel. Bethuel, who had before unreservedly
given his daughter in marriage, now seems to adhere, with but little constancy,
to his purpose. When, however, he had previously offered his daughter, without
making any exception, he is to be understood as having done it, only so far as
he was able. But now, Moses declares that he did not exercise tyranny over his
daughter, so as to thrust her out reluctantly, or to compel her to marry against
her will, but left her to her own free choice. Truly, in this matter, the
authority of parents ought to be sacred: but a middle course is to be pursued,
so that the parties concerned may make their contract spontaneously, and with
mutual consent. It is not right to understand that Rebekah in answering so
explicitly, showed contempt for the paternal roof, or too anxiously desired a
husband;
F465
but since she saw that the affair was transacted by the authority of her father,
and with the consent of her mother, she also herself acquiesced in
it.
59.
And they sent away
Rebekah. Moses first relates, that Rebekah was
honorably dismissed; because her nurse was given unto her. Moreover, I doubt not
that they had domestic nurses, who were their handmaidens; not that mothers
entirely neglected that duty, but that they committed the care of education to
one particular maid. They therefore who assisted mothers with subsidiary service
were called nurses. Moses afterwards adds, that Rebekah's relatives "blessed
her",
(<012460>Genesis
24:60,) by which expression he means, that they prayed that her condition might
be a happy one. We know that it was a solemn custom, in all ages, and among all
people, to accompany marriages with all good wishes. And although posterity has
greatly degenerated from the pure and genuine method of celebrating marriages
used by the fathers; yet it is God's will that some public testimony should
stand forth, by which men may be admonished, that no nuptials are lawful, except
those which are rightly consecrated. Now, the particular form of benediction
which is here related, was probably in common use, because nature dictates that
the propagation of offspring is the special end of marriage. Under the notion of
victory
(<012460>Genesis
24:60) is comprehended a prosperous state of life. The Lord, however, directed
their tongues to utter a prophecy of which they themselves were ignorant. To
possess the gates of enemies, means to obtain dominion over them; because
judgment was administered in the gates, and the bulwarks of the city were placed
there.
63.
And Isaac went
out. It appears that Isaac dwelt apart from his
father; either because the family was too large, or because such was the custom.
And perhaps Abraham had already married another wife; so that, for the sake of
avoiding contentions, it would seem more convenient for him to have a house of
his own. Thus great wealth has its attendant troubles. Doubtless, of all earthly
blessings granted by God, none would have been sweeter to Abraham than that of
living with his son. However, I by no means think that he was deprived of his
society and assistance. For such was the piety of Isaac, that he undoubtedly
studied to discharge every duty towards his father: this alone was wanting, that
they did not live in the same house. Moses also relates how it happened that
Isaac met with his wife before she reached his home. For he says, that Isaac
went out in the evening to meditate or to pray. For the Hebrew
word
jwç
(soach) may mean either. It is probable that he did this according to his
custom, and that he sought a place of retirement for prayer, in order that his
mind, being released from all avocations, might be the more at liberty to serve
God. Whether, however, he was giving his mind to meditation or to prayer, the
Lord granted him a token of his own presence in that joyful
meeting.
64.
And Rebekah lifted up her
eyes. We may easily conjecture that Isaac, when
he saw the camels, turned his steps towards them, from the desire of seeing his
bride; this gave occasion to the inquiry of Rebekah. Having received the answer,
she immediately, for the sake of doing honor to her husband, dismounted her
camel to salute him. For that she fell, struck with fear, as some suppose, in no
way agrees with the narrative. She had performed too long a journey, under the
protection of many attendants, to be so greatly afraid at the sight of one man.
But these interpreters are deceived, because they do not perceive, that in the
words of Moses, the reason is afterwards given to this effect, that when Rebekah
saw Isaac, she alighted from her camel; because she had inquired of the servant
who he was, and had been told that he was the son of his master Abraham. It
would not have entered into her mind to make such inquiry respecting any person
whom she might accidentally meet: but seeing she had been informed that
Abraham's house was not far distant, she supposes him at least to be one of the
domestics. Moses also says that she took a veil: which was a token of shame and
modesty. For hence also, the Latin word which signifies "to marry,"
F466
is derived, because it was the custom to give brides veiled to their husbands.
That the same rite was also observed by the fathers, I have no doubt.
F467
So much the more shameful, and the less capable of excuse, is the licentiousness
of our own age; in which the apparel of brides seems to be purposely contrived
for the subversion of all modesty.
67.
And Isaac brought her into
his mother Sarah's tent. He first brought her
into the tent, then took her as his wife. By the very arrangement of his words,
Moses distinguishes between the legitimate mode of marriage and barbarism. And
certainly the sanctity of marriage demands that man and woman should not live
together like cattle; but that, having pledged their mutual faith, and invoked
the name of God, they might dwell with each other. Besides, it is to be
observed, that Isaac was not compelled, by the tyrannical command of his father,
to marry; but after he had given his mind to her he took her freely, and
cordially gave her the assurance of conjugal
fidelity.
And Isaac was
comforted after his mother's death. Since his
grief for the death of his mother was now first assuaged, we infer how great had
been its vehemence; for a period sufficiently long had already elapsed.
F468
We may also hence infer, that the affection of Isaac was tender and gentle: and
that his love to his mother was of no common kind, seeing he had so long
lamented her death. And the knowledge of this fact is useful to prevent us from
imagining that the holy patriarchs were men of savage manners and of iron
hardness of heart, and from becoming like those who conceive fortitude to
consist in brutality. Only care must be taken that grief should be duly
mitigated; lest it burst forth in impious murmurings, or subvert the hope of a
future resurrection. I do not however entirely excuse the sorrow of Isaac; I
only advise, that what belongs to humanity, ought not to be altogether
condemned. And although it was culpable not to be able to efface grief from the
mind, until the opposite joy of marriage prevailed over it; Moses still reckons
it among the benefits conferred by God, that he applies a remedy of any kind to
his servant.
CHAPTER
25.
Genesis
25:1-34
1. Then again Abraham took a
wife, and her name (was) Keturah. 1. Et addidit Abraham, et accepit
uxorem, cujus nomen erat Cetura.
2. And
she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
2. Et peperit ei Zimram, et Iocsan, et Medan, et Midian, et Isbah, et Suah.
3. And Jokshan begat Sheba, and
Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. 3.
Et Iocsan genuit Seba, et Dedan. Filii autem Dedan fuerunt Assurim, et
Letusim, et Leummin.
4. And the sons of
Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these (were)
the children of Keturah. 4. Filii vero Midian, Hephah, et Hepher, et
Hanoch, et Abidah, et Eldaah: omnes isti, filii Ceturae.
5. And Abraham gave all that he had
unto Isaac. 5. Porro dedit Abraham omnia, quae sua erant, ipsi Ishac.
6. But unto the sons of the concubines,
which Abraham had, Abraham gave gifts, and sent them away from Isaac his son,
while he yet lived, eastward, unto the east country. 6. Et filiis
concubinarum quas habebat Abraham, dedit Abraham dona; et emisit eos ab Ishac
filio suo, quum adhuc viveret, ad Orientem, ad terram Orientalem.
7. And these (are) the days of the
years of Abraham's life which he lived, an hundred threescore and fifteen years.
7. Porro isti sunt dies annorum vitae Abraham quos vixit, centum anni et
septuaginta anni et quinque anni.
8.
Then Abraham gave up the ghost, and died in a good old age, an old man, and
full (of years); and was gathered to his people. 8. Et obiit, et mortuus
est Abraham in senectute bona, senex et satur: et congregatus est ad populos
suos.
9. And his sons Isaac and Ishmael
buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the
Hittite, which (is) before Mamre; 9. Et sepelierunt eum Ishac et Ismael
filii ejus in spelunca duplici, in agro Ephron filii Sohar Hittaei, quae est
ante Mamre,
10. The field which Abraham
purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.
10. In agro quem emit Abraham a filiis Heth: ibi sepultus est Abraham et
Sarah uxor ejus.
11. And it came to
pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt
by the well Lahairoi. 11. Et fuit, postquam mortuus est Abraham,
benedixit Deus Ishac filio ejus; et habitavit Ishac apud Puteum viventis
videntis me.
12. Now these (are) the
generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's
handmaid, bare unto Abraham: 12. Istae autem generationes Ismael filii
Abraham, quem peperit Hagar AEgyptia ancilla Sarah ipsi Abraham.
13. And these (are) the names of the
sons of Ishmael, by their names, according to their generations: the firstborn
of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, 13. Et haec
nomina filiorum Ismael per nomina sua, per generationes suas: primogenitus
Ismael, Nebajoth, et Cedar, et Abdeel, et Mibsam,
14. And Mishma, and Dumah, and Massa,
14. Et Mismah, et Dumah, et Masa,
15. Hadar, and Tema, Jetur, Naphish,
and Kedemah: 15. Hadar, et Thema, Jetur, Naphis, et Cedmah.
16. These (are) the sons of Ishmael,
and these (are) their names, by their towns, and by their castles; twelve
princes according to their nations. 16. Isti sunt filii Ismael, et ista
nomina eorum per villas suas, et per castella sua, duodecim principes per
familias suas.
17. And these (are) the
years of the life of Ishmael, an hundred and thirty and seven years: and he gave
up the ghost and died; and was gathered unto his people. 17. Et isti
sunt anni vitae Ismael, centum anni, et triginta anni, et septem anni: et obiit,
et mortuus est, et congregatus est ad populos suos.
18. And they dwelt from Havilah unto
Shur, that (is) before Egypt, as thou goest toward Assyria: (and) he died in the
presence of all his brethren. 18. Et habitaverunt ab Havilah usque ad
Sur, quae est ante AEgyptum, dum pergis in Assur: coram omnibus fratribus suis
habitavit.
19. And these (are) the
generations of Isaac, Abraham's son: Abraham begat Isaac: 19. Istae vero
sunt generationes Ishac filii Abraham: Abraham genuit Ishac.
20. And Isaac was forty years old when
he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the
sister to Laban the Syrian. 20. Et erat Ishac quadragenarius, quando
accepit Ribcam filiam Bethuel Aramaei de Padan Aram, sororem Laban Aramaei, sibi
in uxorem.
21. And Isaac intreated the
LORD for his wife, because she (was) barren: and the LORD was intreated of him,
and Rebekah his wife conceived. 21. Et oravit Ishac Iehovam respectu
uxoris suae, quia sterilis erat: et exoratus est ab ipso Iehova, et concepit
Ribca uxor ejus.
22. And the children
struggled together within her; and she said, If (it be) so, why (am) I thus? And
she went to enquire of the LORD. 22. Et collidebant se filii in utero
ejus, et dixit, Si ita, ut quid ego?
23.
And the LORD said unto her, Two nations (are) in thy womb, and two manner of
people shall be separated from thy bowels; and (the one) people shall be
stronger than (the other) people; and the elder shall serve the younger. 23.
Tune dixit Iehova ad eam, Duae gentes sunt in utero tuo, et duo populi a
visceribus tuis separabunt se: et populus populo robustior erit, et major
serviet minori.
24. And when her days
to be delivered were fulfilled, behold, (there were) twins in her womb. 24.
Et impleti sunt dies ejus ut pareret, et ecce gemini erant in utero ejus.
25. And the first came out red, all
over like an hairy garment; and they called his name Esau. 25. Egressus
est autem prior rufus, totus ipse sicut pallium pilosum: et vocaverunt nomen
ejus Esau.
26 .And after that came his
brother out, and his hand took hold on Esau's heel; and his name was called
Jacob: and Isaac (was) threescore years old when she bare them. 26. Et
postea egressus est frater ejus, et manus ejus tenebat calcaneum Esau, et
vocarunt nomen Iahacob. Ishac autem erat sexagenarius, quando peperit eos.
27. And the boys grew: and Esau was a
cunning hunter, a man of the field; and Jacob (was) a plain man, dwelling in
tents. 27. Et creverunt pueri: et fuit Esau vir peritus venationis, vir
agricola: sed Iahacob erat vir integer, manens in tabernaculis.
28. And Isaac loved Esau, because he
did eat of (his) venison: but Rebekah loved Jacob. 28. Et dilexit Ishac
Esau, quia venatio erat in ore ejus, et Ribca diligebat Iahacob.
29. And Jacob sod pottage: and Esau
came from the field, and he (was) faint: 29. Coxit autem Iahacob
coctionem: et venit Esau ex agro, et erat lassus.
30. And Esau said to Jacob, Feed me, I
pray thee, with that same red (pottage); for I (am) faint: therefore was his
name called Edom. 30. Et dixit Esau ad Iahacob, Fac me comedere nunc de
rufo, rufo isto: quia lassus sum: idcirco vocarunt nomen ejus Edom.
31. And Jacob said, Sell me this day
thy birthright. 31. Tunc dixit Iahacob, Vende hoc tempore primogenituram
tuam mihi.
32. And Esau said, Behold, I
(am) at the point to die: and what profit shall this birthright do to me?
32. Et dixit Esau, Ecce ego vado ut moriar, et utquid mihi
primogenitura?
33. And Jacob said,
Swear to me this day; and he sware unto him: and he sold his birthright unto
Jacob. 33. Dixit itaque Iahacob, Iura mihi hoc tempore. Et juravit ei:
et vendidit primogenituram suam ipsi Iahacob.
34. Then Jacob gave Esau bread and
pottage of lentiles; and he did eat and drink, and rose up, and went his way:
thus Esau despised (his) birthright. 34. Et Iahacob dedit Esau panem et
coctionem lenticularum, et comedit, atque bibit: et surrexit, et abiit,
contempsitque Esau primogenituram.
1.
Then again Abraham took a
wife.
F469
It seems very absurd that Abraham, who is said to have been dead in his own body
thirty-eight years before the decease of Sarah, should, after her death, marry
another wife. such an act was, certainly, unworthy of his gravity. Besides, when
Paul commends his faith,
(<450419>Romans
4:19,) he not only asserts that the womb of Sarah was dead, when Isaac was about
to be born, but also that the body of the father himself was dead. Therefore
Abraham acted most foolishly, if, after the loss of his wife, he, in the
decrepitude of old age, contracted another marriage. Further, it is at variance
with the language of Paul, that he, who in his hundredth year was cold and
impotent,
F470
should, forty years afterwards, have many sons. Many commentators, to avoid this
absurdity, suppose Keturah to have been the same person as Hagar. But their
conjecture is immediately refuted in the context; where Moses says, Abraham gave
gifts to the sons of his concubines. The same point is clear)y established from
<130132>1
Chronicles 1:32. Others conjecture that, while Sarah was yet living, he took
another wife. This, although worthy of grave censure, is however not altogether
incredible. We know it to be not uncommon for men to be rendered bold by
excessive license. Thus Abraham having once transgressed the law of marriage,
perhaps, after the dispute respecting Hagar, did not desist from the practice of
polygamy. It is also probable that his mind had been wounded, by the divorce
which Sarah had compelled him to make with Hagar. Such conduct indeed was
disgraceful, or, at least, unbecoming in the holy patriarch. Nevertheless no
other, of all the conjectures which have been made, seems to me more probable.
If it be admitted, the narrative belongs to another place; but Moses is
frequently accustomed to place those things which have precedence in time, in a
different order. And though this reason should not be deemed conclusive, yet the
fact itself shows an inverted order in the history.
F471
Sarah had passed her ninetieth year, when she brought forth her son Isaac; she
died in the hundred and twenty-seventh year of her age; and Isaac married when
he was forty years old. Therefore, nearly four years intervened between the
death of his mother and his nuptials. If Abraham took a wife after this, what
was he thinking of, seeing that he had been during so many years accustomed to a
single life? It is therefore lawful to conjecture that Moses, in writing the
life of Abraham, when he approached the closing scene, inserted what he had
before omitted. The difficulty, however, is not yet solved. For whence proceeded
Abraham's renovated vigor,
F472
since Paul testifies that his body had long ago been withered by age? Augustine
supposes not only that strength was imparted to him for a short space of time,
which might suffice for Isaac's birth; but that by a divine restoration, it
flourished again during the remaining term of his life. Which opinion, both
because it amplifies the glory of the miracle, and for other reasons, I
willingly embrace.
F473
And what I have before said, namely, that Isaac was miraculously born, as being
a spiritual seed, is not opposed to this view; for it was especially on his
account that the failing body of Abraham was restored to vigor. That others were
afterwards born was, so to speak, adventitious. Thus the blessing of God
pronounced in the words, "Increase and multiply," which was annexed expressly to
marriage, is also extended to unlawful connexions. Certainly, if Abraham married
a wife while Sarah was yet alive, (as I think most probable,) his adulterous
connection was unworthy of the divine benediction. But although we know not why
this addition was made to the just measure of favor granted to Abraham, yet the
wonderful providence of God appears in this, that while many nations of
considerable importance descended from his other sons, the spiritual covenant,
of which the rest also bore the sign in their flesh, remained in the exclusive
possession of Isaac.
6.
But unto the sons of the
concubines. Moses relates, that when Abraham
was about to die, he formed the design of removing all cause of strife among his
sons after his death, by constituting Isaac his sole heir, and dismissing the
rest with suitable gifts. This dismissal was, indeed, apparently harsh and
cruel; but it was agreeable to the appointment and decree of God, in order that
the entire possession of the land might remain for the posterity of Isaac. For
it was not lawful for Abraham to divide, at his own pleasure, that inheritance
which had been granted entire to Isaac. Wherefore, no course was left to him but
to provide for the rest of his sons in the manner here described. If any person
should now select one of his sons as his heir, to the exclusion of the others,
he would do them an injury; and, by applying the torch of injustice, in
disinheriting a part of his children, he would light up the flame of pernicious
strifes in his family. Wherefore, we must note the special reason by which
Abraham was not only induced, but compelled, to deprive his sons of the
inheritance, and to remove them to a distance; namely, lest by their
intervention, the grant which had been divinely made to Isaac should, of
necessity, be disturbed. We have elsewhere said that, among the Hebrews, she who
is a partaker of the bed, but not of all the goods, is styled a concubine. The
same distinction has been adopted into the customs, and sanctioned by the laws
of all nations. So, we shall afterwards see, that Leah and Rachel were principal
wives, but that Bilhah and Zilpah were in the second rank; so that their
condition remained servile, although they were admitted to the conjugal bed.
Since Abraham had made Hagar and Keturah his wives on this condition, it seems
that he might lawfully bestow on their sons, only a small portion of his goods;
to have transferred, however, from his only heir to them, equal portions of his
property, would have been neither just nor right. It is probable that no
subsequent strife or contention took place respecting the succession; but by
sending the sons of the concubines far away, he provides against the danger of
which I have spoken, lest they should occupy a part of the land which God had
assigned to the posterity of Isaac
alone.
7.
And these are the
days. Moses now brings us down to the death of
Abraham; and the first thing to be noticed concerning his age is the number of
years during which he lived as a pilgrim; for he deserves the praise of
wonderful and incomparable patience, for having wandered through the space of a
hundred years, while God led him about in various directions, contented, both in
life and death, with the bare promise of God. Let those be ashamed who find it
difficult to bear the disquietude of one, or of a few years, since Abraham, the
father of the faithful, was not merely a stranger during a hundred years, but
was also often cast forth into exile. Meanwhile, however, Moses expressly shows
that the Lord had fulfilled his promise, Thou shalt die in a good old age: for
although he fought a hard and severe battle, yet his consolation was neither
light nor small; because he knew that, amidst so many sufferings, his life was
the object of Divine care. But if this sole looking unto God sustained him
through his whole life, amidst the most boisterous waves, amidst many bitter
griefs, amidst tormenting cares, and in short an accumulated mass of evils; let
us also learn — that we may not become weary in our course — to rely
on this support, that the Lord has promised us a happy issue of life, and one
truly far more glorious than that of our father
Abraham.
8.
Then Abraham gave up the
ghost.
F474
They are mistaken who suppose that this expression denotes sudden death, as
intimating that he had not been worn out by long disease, but expired without
pain. Moses rather means to say that the father of the faithful was not exempt
from the common lot of men, in order that our minds may not languish when the
outward man is perishing; but that, by meditating on that renovation which is
laid up as the object of our hope, we may, with tranquil minds, suffer this
frail tabernacle to be dissolved. There is therefore no reason why a feeble,
emaciated body, failing eyes, tremulous hands, and the lost use of all our
members, should so dishearten us, that we should not hasten, after the example
of our father, with joy and alacrity to our death. But although Abraham had this
in common with the human race, that he grew old and died; yet Moses, shortly
afterwards, puts a difference between him and the promiscuous multitude of men
as to manner of dying; namely, that he should die in a good old age, and
satisfied with life. Unbelievers, indeed, often seem to participate in the same
blessing; yea, David complains that they excelled in this kind of privilege; and
a similar complaint occurs in the book of Job, namely, that they fill up their
time happily, till in a moment they descend into the grave.
F475
But what I said before must be remembered, that the chief part of a good old age
consists in a good conscience and in a serene and tranquil mind. Whence it
follows, that what God promises to Abraham, can only apply to those who truly
cultivate righteousness: for Plato says, with equal truth and wisdom, that a
good hope is the nutriment of old age; and therefore old men who have a guilty
conscience are miserably tormented, and are inwardly racked as by a perpetual
torture. But to this we must add, what Plato knew not, that it is godliness
which causes a good old age to attend us even to the grave, because faith is the
preserver of a tranquil mind. To the same point belongs what is immediately
added, he was full of days, so that he did not desire a prolongation of life. We
see how many are in bondage to the desire of life; yea, nearly the whole world
languishes between a weariness of the present life and an inexplicable desire
for its continuance. That satiety of life, therefore, which shall cause us to be
ready to leave it, is a singular favor from
God.
And was gathered to his
people. I gladly embrace the opinion of those
who believe the state of our future life to be pointed out in this form of
expression; provided we do not restrict it, as these expositors do, to the
faithful only; but understand by it that mankind are associated together in
death as well as in life.
F476
It may seem absurd to profane men, for David to say, that the reprobate are
gathered together like sheep into the grave; but if we examine the expression
more closely, this gathering together will have no existence if their souls are
annihilated.
F477
The mention of Abraham's burial will presently follow. Now he is said to be
gathered to his fathers, which would be inconsistent with fact if human life
vanished, and men were reduced to annihilation: wherefore the Scripture, in
speaking thus, shows that another state of life remains after death, so that a
departure out of the world is not the destruction of the whole
man.
9.
And his sons Isaac and Ishmael
buried him. Hence it appears, that although
Ishmael had long ago been dismissed, he was not utterly alienated from his
father, because he performed the office of a son in celebrating the obsequies of
his deceased parent. Ishmael, rather than the other sons did this, as being
nearer.
12.
Now these are the generations
of Ishmael. This narration is not superfluous.
In the commencement of the chapter, Moses alludes to what was done for the sons
of Keturah. Here he speaks designedly more at large, for the purpose of showing
that the promise of God, given in the seventeenth chapter
(<011701>Genesis
17:1,) was confirmed by its manifest accomplishment. In the first place, it was
no common gift of God that Ishmael should have twelve sons who should possess
rank and authority over as many tribes; but inasmuch as the event corresponded
with the promise, we must chiefly consider the veracity of God, as well as the
singular benevolence and honor which he manifested towards his servant Abraham,
when, even in those benefits which were merely adventitious, he dealt so kindly
and liberally with him; for that may rightly be regarded as adventitious which
was superadded to the spiritual covenant: therefore Moses, after he has
enumerated the towns in which the posterity of Ishmael was distributed, buries
that whole race in oblivion, that substantial perpetuity may remain only in the
Church, according to the declaration in
<19A228>Psalm
102:28, "the sons of sons shall inhabit."
F478
Further, Moses, as with his finger, shows the wonderful counsel of God, because,
in assigning a region distinct from the land of Canaan to the sons of Ishmael,
he has both provided for them in future, and kept the inheritance vacant for the
sons of Isaac.
18.
He died in the presence of
all his brethren.
F479
The major part of commentators understand this of his death; as if Moses
had said that the life of Ishmael was shorter than that of his brethren, who
long survived him: but because the word
lpn
(naphal) is applied to a violent death, and Moses testifies that Ishmael
died a natural death, this exposition cannot be approved. The Chaldean
Paraphrast supposes the word "lot" to be understood, and elicits this
sense, that the lot fell to him, so as to assign him a habitation not far
from his brethren. Although I do not greatly differ in this matter, I yet think
that the words are not to be thus distorted.
F480
The word
lpn
(naphal) sometimes signifies to lie down, or to rest, and also to dwell.
The simple assertion therefore of Moses is, that a habitation was given to
Ishmael opposite his brethren, so that he should indeed be a neighbor to them,
and yet should have his distinct boundaries:
F481
for I do not doubt that he referred to the oracle contained in the sixteenth
chapter
(<011601>Genesis
16:1) where, among other things, the angel said to his mother Hagar, He shall
remain, or pitch his tents in the presence of his brethren. Why does he
rather speak thus of Ishmael than of the others, except for this reason, that
whereas they migrated towards the eastern region, Ishmael, although the head of
a nation, separated from the sons of Abraham, yet retained his dwelling in their
neighborhood? Meanwhile the intention of God is also to be observed, namely,
that Ishmael, though living near his brethren, was yet placed apart in an abode
of his own, that he might not become mingled with them, but might dwell in their
presence, or opposite to them. Moreover, it is sufficiently obvious that the
prediction is not to be restricted personally to
Ishmael.
19.
These are the generations of
Isaac. Because what Moses has said concerning
the Ishmaelites was incidental, he now returns to the principal subject of the
history, for the purpose of describing the progress of the Church. And in the
first place, he repeats that Isaac's wife was taken from Mesopotamia. He
expressly calls her the sister of Laban the Syrian, who was hereafter to become
the father-in-law of Jacob, and concerning whom he had many things to relate.
But it is chiefly worthy of observation that he declares Rebekah to have been
barren during the early years of her marriage. And we shall afterwards see that
her barrenness continued, not for three or four, but for twenty years, in order
that her very despair of offspring might give greater lustre to the sudden
granting of the blessing. But nothing seems less accordant with reason, than
that the propagation of the Church should be thus small and slow. Abraham, in
his extreme old age, received (as it seems) a slender solace for his long
privation of offspring, in having all his hope centred in one individual. Isaac
also, already advanced in years, and bordering on old age, was not yet a father.
Where, then, was the seed which should equal the stars of heaven in number? Who
would not suppose that God was dealing deceitfully in leaving those houses empty
and solitary, which, according to his own word, ought to be replenished with
teeming population? But that which is recorded in the psalm must be accomplished
in reference to the Church, that
"he maketh her who had
been barren to keep house, and to be a joyful mother of many children."
(<19B309>Psalm
113:9.)
For this small and contemptible origin, these slow
and feeble advances, render more illustrious that increase, which afterwards
follows, beyond all hope and expectation, to teach us that the Church was
produced and increased by divine power and grace, and not by merely natural
means. It is indeed possible, that God designed to correct or moderate any
excess of attachment in Isaac. But this is to be observed as the chief reason
for God's conduct, that as the holy seed was given from heaven, it must not be
produced according to the common order of nature, to the end, that we learn that
the Church did not originate in the industry of man, but flowed from the grace
of God alone.
21.
And Isaac entreated the Lord
for his wife. Some translate the passage, Isaac
entreated the Lord in the presence of his wife; and understand this to
have been done, that she also might add her prayers, and they might jointly
supplicate God. But the version here given is more simple. Moreover, this resort
to prayer testifies that Isaac knew that he was deprived of children, because
God had not blessed him. He also knew that fruitfulness was a special gift of
God. For although the favor of obtaining offspring was widely diffused over the
whole human race, when God uttered the words "increase and multiply;" yet to
show that men are not born fortuitously, he distributes this power of production
in various degrees. Isaac, therefore, acknowledges, that the blessing, which was
not at man's disposal, must be sought for by prayer from God. It now truly
appears, that he was endued with no ordinary constancy of faith. Forasmuch as
the covenant of God was known to him, he earnestly (if ever any did) desired
seed. It, therefore, had not now, for the first time, entered into his mind to
pray, seeing that for more than twenty years he had been disappointed of his
hope. Hence, although Moses, only in a single word, says that he had obtained
offspring by his prayers to God; yet reason dictates that these prayers had
continued through many years. The patience of the holy man is herein
conspicuous, that while he seems in vain to pour forth his wishes into the air,
he still does not remit the ardor of his devotion. And as Isaac teaches us, by
his example, to persevere in prayer; so God also shows that he never turns a
deaf ear to the wishes of his faithful people, although he may long defer the
answer.
22.
And the children struggled
together. Here a new temptation suddenly
arises, namely, that the infants struggle together in their mother's womb. This
conflict occasions the mother such grief that she wishes for death. And no
wonder; for she thinks that it would be a hundred times better for her to die,
than that she have within her the horrible prodigy of twin — brothers,
shut up in her womb, carrying on intestine war. They, therefore, are mistaken,
who attribute this complaint to female impatience, since it was not so much
extorted by pain or torture, as by abhorrence of the prodigy. For she doubtless
perceived that this conflict did not arise from natural causes, but was a
prodigy portending some dreadful and tragic end. She also necessarily felt some
fear of the divine anger stealing over her: as it is usual with the faithful not
to confine their thoughts to the evil immediately present with them, but to
trace it to its cause; and hence they tremble through the apprehension of divine
judgment. But though in the beginning she was more grievously disturbed than she
ought to have been, and, breaking out into murmurings, preserved neither
moderation nor temper; yet she soon afterwards receives a remedy and solace to
her grief. We are thus taught by her example to take care that we do not give
excessive indulgence to sorrow in affairs of perplexity, nor inflame our minds
by inwardly cherishing secret causes of distress. It is, indeed, difficult to
restrain the first emotions of our minds; but before they become ungovernable,
we must bridle them, and bring them into subjection. And chiefly we must pray to
the Lord for moderation; as Moses here relates that Rebekah went to ask counsel
from the Lord; because, indeed, she perceived that nothing would be more
effectual in tranquilizing her mind, than to aim at obedience to the will of
God, under the conviction that she was directed by him. For although the
response given might be adverse, or, at least, not such as she would desire, she
yet hoped for some alleviation from a gracious God, with which she might be
satisfied. A question here arises respecting the way in which Rebekah asked
counsel of God. It is the commonly received opinion that she inquired of some
prophet what was the nature of this prodigy: and Moses seems to intimate that
she had gone to some place to hear the oracle. But since that conjecture has no
probability, I rather incline to a different interpretation; namely, that she,
having sought retirement, prayed more earnestly that she might receive a
revelation from heaven. For, at that time, what prophets, except her husband and
her father-in-law, would she have found in the world, still less in that
neighborhood? Moreover, I perceive that God then commonly made known his will by
oracles. Once more, if we consider the magnitude of the affair, it was more
fitting that the secret should be revealed by the mouth of God, than manifested
by the testimony of man. In our times a different method prevails. For God does
not, at this day, reveal things future by such miracles; and the teaching of the
Law, the Prophets, and the Gospel, which comprises the perfection of wisdom, is
abundantly sufficient for the regulation of our course of
life.
23.
Two
nations. In the first place, God answers that
the contention between the twin-brothers had reference to something far beyond
their own persons; for in this way he shows that there would be discord between
their posterities. When he says, there are two nations, the expression is
emphatical; for since they were brothers and twins, and therefore of one blood,
the mother did not suppose that they would be so far disjoined as to become the
heads of distinct nations; yet God declares that dissension should take place
between those who were by nature joined together. Secondly, he describes their
different conditions, namely, that victory would belong to one of these nations,
forasmuch as this was the cause of the contest, that they could not be equal,
but one was chosen and the other rejected. For since the reprobate give way
reluctantly, it follows of necessity that the children of God have to undergo
many troubles and contests on account of their adoption. Thirdly, the Lord
affirms that the order of nature being inverted, the younger, who was inferior,
should be the victor.
We must now see what this
victory implies. They who restrict it to earthly riches and wealth coldly
trifle. Undoubtedly by this oracle Isaac and Rebekah were taught that the
covenant of salvation would not be common to the two people, but would be
reserved only for the posterity of Jacob. In the beginning, the promise was
apparently general, as comprehending the whole seed: now, it is restricted to
one part of the seed. This is the reason of the conflict, that God divides the
seed of Jacob (of which the condition appeared to be one and the same) in such a
manner that he adopts one part and rejects the other: that one part obtains the
name and privilege of the Church, the rest are reckoned strangers; with one part
resides the blessing of which the other is deprived; as it afterwards actually
occurred: for we know that the Idumaeans were cut off from the body of the
Church; but the covenant of grace was deposited in the family of Jacob. If we
seek the cause of this distinction, it will not be found in nature; for the
origin of both nations was the same. It will not be found in merit; because the
heads of both nations were yet enclosed in their mother's womb when the
contention began. Moreover God, in order to humble the pride of the flesh,
determined to take away from men all occasion of confidence and of boasting. He
might have brought forth Jacob first from the womb; but he made the other the
firstborn, who, at length, was to become the inferior. Why does he thus,
designedly, invert the order appointed by himself, except to teach us that,
without regard to dignity, Jacob, who was to be the heir of the promised
benediction, was gratuitously elected? The sum of the whole, then, is, that the
preference which God gave to Jacob over his brother Esau, by making him the
father of the Church, was not granted as a reward for his merits, neither was
obtained by his own industry, but proceeded from the mere grace of God himself.
But when an entire people is the subject of discourse, reference is made not to
the secret election, which is confirmed to few, but the common adoption, which
spreads as widely as the external preaching of the word. Since this subject,
thus briefly stated, may be somewhat obscure, the readers may recall to memory
what I have said above in expounding the seventeenth chapter
(<011701>Genesis
17:1) namely, that God embraced, by the grace of his adoption, all the sons of
Abraham, because he made a covenant with all; and that it was not in vain that
he appointed the promise of salvation to be offered promiscuously to all, and to
be attested by the sign of circumcision in their flesh; but that there was a
special chosen seed from the whole people, and these should at length be
accounted the legitimate sons of Abraham, who by the secret counsel of God are
ordained unto salvation. Faith, indeed, is that which distinguishes the
spiritual from the carnal seed; but the question now under consideration is the
principle on which the distinction is made, not the symbol or mark by
which it is attested. God, therefore, chose the whole seed of Jacob without
exception, as the Scripture in many places testifies; because he has conferred
on all alike the same testimonies of his grace, namely, in the word and
sacraments. But another and peculiar election has always flourished, which
comprehended a certain definite number of men, in order that, in the common
destruction, God might save those whom he
would.
A question is here suggested for our
consideration. Whereas Moses here treats of the former kind of election,
F482
Paul turns his words to the latter.
F483
For while he attempts to prove, that not all who are Jews by natural descent are
heirs of life; and not all who are descended from Jacob according to the flesh
are to be accounted true Israelites; but that God chooses whom he will,
according to his own good pleasure, he adduces this testimony, the elder shall
serve the younger.
(<450907>Romans
9:7,8,12.) They who endeavor to extinguish the doctrine of gratuitous election,
desire to persuade their readers that the words of Paul also are to be
understood only of external vocation; but his whole discourse is manifestly
repugnant to their interpretation; and they prove themselves to be not only
infatuated, but impudent in their attempt to bring darkness or smoke over this
light which shines so clearly. They allege that the dignity of Esau is
transferred to his younger brother, lest he should glory in the flesh; inasmuch
as a new promise is here given to the latter. I confess there is some force in
what they say; but I contend that they omit the principal point in the case, by
explaining the difference here stated, of the external vocation. But unless they
intend to make the covenant of God of none effect, they must concede that Esau
and Jacob were alike partakers of the external calling; whence it appears, that
they to whom a common vocation had been granted, were separated by the secret
counsel of God. The nature and object of Paul's argument is well known. For when
the Jews, inflated with the title of the Church, rejected the Gospel, the faith
of the simple was shaken, by the consideration that it was improbable that
Christ, and the salvation promised through him, could possibly be rejected by an
elect people, a holy nation, and the genuine sons of God. Here, therefore, Paul
contends that not all who descend from Jacob, according to the flesh, are true
Israelites, because God, of his own good pleasure, may choose whom he will, as
heirs of eternal salvation. Who does not see that Paul descends from a general
to a particular adoption, in order to teach us, that not all who occupy a place
in the Church are to be accounted as true members of the Church? It is certain
that he openly excludes from the rank of children those to whom (he elsewhere
says) pertaineth the adoption; whence it is assuredly gathered, that in proof of
this position, he adduces the testimony of Moses, who declares that God chose
certain from among the sons of Abraham to himself, in whom he might render the
grace of adoption firm and efficacious. How, therefore, shall we reconcile Paul
with Moses? I answer, although the Lord separates the whole seed of Jacob from
the race of Esau, it was done with a view to the Church, which was included in
the posterity of Jacob. And, doubtless, the general election of the people had
reference to this end, that God might have a Church separated from the rest of
the world. What absurdity, then, is there in supposing that Paul applies to
special election the words of Moses, by which it is predicted that the Church
shall spring from the seed of Jacob? And an instance in point was exhibited in
the condition of the heads themselves of these two nations. For Jacob was not
only called by the external voice of the Lord, but, while his brother was passed
by, he was chosen an heir of life. That good pleasure of God, which Moses
commends in the person of Jacob alone, Paul properly extends further: and lest
any one should suppose, that after the two nations had been rendered distinct by
this oracle, the election should pertain indiscriminately to all the sons of
Jacob, Paul brings, on the opposite side, another oracle, I will have mercy on
whom I will have mercy; where we see a certain number severed from the
promiscuous race of Jacob's sons, in the salvation of whom the special election
of God might triumph. Whence it appears that Paul wisely considered the counsel
of God, which was, in truth, that he had transferred the honor of primogeniture
from the elder to the younger, in order that he might choose to himself a
Church, according to his own will, out of the seed of Jacob; not on account of
the merits of men, but as a matter of meres grace. And although God designed
that the means by which the Church was to be collected should be common to the
whole people, yet the end which Paul had in view is chiefly to be regarded;
namely, that there might always be a body of men in the world which should call
upon God with a pure faith, and should be kept even to the end. Let it therefore
remain as a settled point of doctrine, that among men some perish, some obtain
salvation; but the cause of this depends on the secret will of God. For whence
does it arise that they who are born of Abraham are not all possessed of the
same privilege? The disparity of condition certainly cannot be ascribed either
to the virtue of the one, or to the vice of the other, seeing they were not yet
born. Since the common feeling of mankind rejects this doctrine, there have been
found, in all ages, acute men, who have fiercely disputed against the election
of God. It is not my present purpose to refute or to weaken their calumnies: let
it suffice us to hold fast what we gather from Paul's interpretation; that
whereas the whole human race deserves the same destruction, and is bound under
the same sentence of condemnation, some are delivered by gratuitous mercy,
others are justly left in their own destruction: and that those whom God has
chosen are not preferred to others, because God foresaw they would be
holy, but in order that they might be holy. But if the first origin of
holiness is the election of God, we seek in vain for that difference in men,
which rests solely in the will of God. If any one desires a mystical
interpretation of the subject,
F484
we may give the following:
F485
whereas many hypocrites, who are for a time enclosed in the womb of the Church,
pride themselves upon an empty title, and, with insolent boastings, exult over
the true sons of God; internal conflicts will hence arise, which will grievously
torment the mother herself.
24.
And when her days to be
delivered were fulfilled. Moses shows that the
intestine strife in her womb continued to the time of bringing forth; for it was
not by mere accident that Jacob seized his brother by the heel and attempted to
get out before him. The Lord testified by this sign that the effect of his
election does not immediately appear; but rather that the intervening path was
strewed with troubles and conflicts. Therefore Esau's name was allotted to him
on account of his asperity; which even from earliest infancy assumed a manly
form; but the name Jacob signifies that this giant, vainly striving in his
boasted strength, had still been vanquished.
F486
27.
And the boys
grew. Moses now briefly describes the manners
of them both. He does not, indeed, commend Jacob on account of those rare and
excellent qualities, which are especially worthy of praise and of remembrance,
but only says that he was simple. The word
µt
(tam,) although generally taken for upright and sincere, is
here put antithetically. After the sacred writer has stated that Esau was
robust, and addicted to hunting, he places on the opposite side the mild
disposition of Jacob, who loved the quiet of home so much, that he might seem to
be indolent; just as the Greeks call those persons
oijko>sitouv
oikositous, who, dwelling at home, give no evidence of their industry. In
short, the comparison implies that Moses praises Esau on account of his vigor,
but speaks of Jacob as being addicted to domestic leisure; and that he describes
the disposition of the former as giving promise that he would be a courageous
man, while the disposition of the latter had nothing worthy of commendation.
Seeing that, by a decree of heaven, the honor of primogeniture would be
transferred to Jacob, why did God suffer him to lie down in his tent, and to
slumber among ashes; unless it be, that he sometimes intends his election to be
concealed for a time, lest men should attribute something to their own
preparatory acts?
28.
And Isaac loved
Esau. That God might more clearly show his own
election to be sufficiently firm, to need no assistance elsewhere, and even
powerful enough to overcome any obstacle whatever, he permitted Esau to be so
preferred to his brother, in the affection and good opinion of his father, that
Jacob appeared in the light of a rejected person. Since, therefore, Moses
clearly demonstrates, by so many circumstances, that the adoption of Jacob was
founded on the sole good pleasure of God, it is an intolerable presumption to
suppose it to depend upon the will of man; or to ascribe it, in part, to means,
(as they are called,) and to human preparations.
F487
But how was it possible for the father, who was not ignorant of the oracle, to
be thus predisposed in favor of the firstborn, whom he knew to be divinely
rejected?. It would rather have been the part of piety and of modesty to subdue
his own private affection, that he might yield obedience to God. The firstborn
prefers a natural claim to the chief place in the parent's affection; but the
father was not at liberty to exalt him above his brother, who had been
placed in subjection by the oracle of God. That also is still more shameful and
more unworthy of the holy patriarch, which Moses adds; namely, that he had been
induced to give this preference to Esau, by the taste of his venison. Was he so
enslaved to the indulgence of the palate, that, forgetting the oracle, he
despised the grace of God in Jacob, while he preposterously set his affection on
him whom God had rejected? Let the Jews now go and glory in the flesh; since
Isaac, preferring food to the inheritance destined for his son, would pervert
(as far as he had the power) the gratuitous covenant of God! For there is no
room here for excuse; since with a blind, or, at least, a most inconsiderate
love to his firstborn, he undervalued the younger. It is uncertain whether the
mother was chargeable with a fault of the opposite kind. For we commonly find
the affections of parents so divided, that if the wife sees any one of the sons
preferred by her husband, she inclines, by a contrary spirit of emulation, more
towards another. Rebekah loved her son Jacob more than Esau. If, in so doing,
she was obeying the oracle, she acted rightly; but it is possible that her love
was ill regulated. And on this point the corruption of nature too much betrays
itself. There is no bond of mutual concord more sacred than that of marriage:
children form still further links of connection; and yet they often prove the
occasion of dissension. But since we soon after see Rebekah chiefly in earnest
respecting the blessing of God, the conjecture is probable, that she had been
induced, by divine authority, to prefer the younger to the firstborn. Meanwhile,
the foolish affection of the father only the more fully illustrates the grace of
the divine adoption.
29.
And Jacob sod
pottage. This narration differs little from the
sport of children. Jacob is cooking pottage; his brother returns from hunting
weary and famishing, and barters his birthright for food. What kind of bargain,
I pray, was this? Jacob ought of his own accord to have satisfied the hunger of
his brother. When being asked, he refuses to do so: who would not condemn him
for his inhumanity? In compelling Esau to surrender his right of primogeniture,
he seems to make an illicit and frivolous compact. God, however, put the
disposition of Esau to the proof in a matter of small moment; and still farther,
designed to present an instance of Jacob's piety, or, (to speak more properly,)
he brought to light what lay hid in both. Many indeed are mistaken in suspending
the cause of Jacob's election on the fact, that God foresaw some worthiness in
him; and in thinking that Esau was reprobated, because his future impiety had
rendered him unworthy of the divine adoption before he was born. Paul, however,
having declared election to be gratuitous, denies that the distinction is to be
looked for in the persons of men; and, indeed, first assumes it as an axiom,
that since mankind is ruined from its origin, and devoted to destruction,
whosoever are saved are in no other way freed from destruction than by the mere
grace of God. And, therefore, that some are preferred to others, is not on
account of their own merits; but seeing that all are alike unworthy of grace,
they are saved whom God, of his own good pleasure, has chosen. He then ascends
still higher, and reasons thus: Since God is the Creator of the world, he is, by
his own right, in such a sense, the arbiter of life and death, that he cannot be
called to account; but his own will is (so to speak) the cause of causes.
And yet Paul does not, by thus reasoning, impute tyranny to God, as the sophists
triflingly allege in speaking of his absolute power. But whereas He dwells in
inaccessible light, and his judgments are deeper than the lowest abyss, Paul
prudently enjoins acquiescence in God's sole purpose; lest, if men seek to be
too inquisitive, this immense chaos should absorb all their senses. It is
therefore foolishly inferred by some, from this place, that whereas God chose
one of the two brothers, and passed by the other, the merits of both had been
foreseen. For it was necessary that God should have decreed that Jacob should
differ from Esau, otherwise he would not have been unlike his brother. And we
must always remember the doctrine of Paul, that no one excels another by means
of his own industry or virtue, but by the grace of God alone. Although, however,
both the brothers were by nature equal, yet Moses represents to us, in the
person of Esau, as in a mirror, what kind of men all the reprobate are, who,
being left to their own disposition, are not governed by the spirit of God.
While, in the person of Jacob, he shows that the grace of adoption is not idle
in the elect, because the Lord effectually attests it by his vocation. Whence
then does it arise that Esau sets his birthright to sale, but from this cause,
that he, being deprived of the Spirit of God, relishes only the things of the
earth? And whence does it happen that his brother Jacob, denying himself his own
food, patiently endures hunger, except that under the guidance of the Holy
Spirit, he raises himself above the world and aspires to a heavenly life? Hence,
let us learn, that they to whom God does not vouchsafe the grace of his Spirit,
are carnal and brutal; and are so addicted to this fading life, that they think
not of the spiritual kingdom of God; but them whom God has undertaken to govern,
are not so far entangled in the snares of the flesh as to prevent them from
being intent upon their high vocation. Whence it follows, that all the reprobate
remain immersed in the corruptions of the flesh; but that the elect are renewed
by the Holy Spirit, that they may be the workmanship of God, created unto good
works. If any one should raise the objection, that part of the blame may be
ascribed to God, because he does not correct the stupor and the depraved desires
inherent in the reprobate, the solution is ready, that God is exonerated by the
testimony of their own conscience, which compels them to condemn themselves.
Wherefore, nothing remains but that all flesh should keep silence before God,
and that the whole world, confessing itself to be obnoxious to his judgment,
should rather be humbled than proudly
contend.
30.
Feed me, I pray thee, with
that same red pottage.
F488
Although Esau declares in these words that he by no means desires delicacies,
but is content with food of any kind, (seeing that he contemptuously designates
the pottage from its color only, without regard to its taste,) we may yet
lawfully conjecture that the affair was viewed in a serious light by his
parents; for his own name had not been given him on account of any ludicrous
matter. In desiring and asking food he commits nothing worthy of reprehension;
but when he says, Behold I am at the point to die, and what profit shall this
birthright do to me? he betrays a profane desire entirely addicted to the earth
and to the flesh. It is not, indeed, to be doubted that he spake sincerely, when
he declared that he was impelled by a sense of the approach of death. For they
are under a misapprehension who understand him to use the words, "Behold I die,"
as if he meant merely to say, that his life would not be long, because, by
hunting daily among wild beasts, his life was in constant danger. Therefore, in
order to escape immediate death, he exchanges his birthright for food;
notwithstanding, he grievously sins in so doing, because he regards his
birthright as of no value, unless it may be made profitable in the present life.
For, hence it happens, that he barters a spiritual for an earthly and fading
good. On this account the Apostle calls him a "profane person,"
(<581216>Hebrews
12:16,) as one who settles in the present life, and will not aspire higher. But
it would have been his true wisdom rather to undergo a thousand deaths than to
renounce his birthright; which, so far from being confined within the narrow
limits of one age alone, was capable of transmitting the perpetuity of a
heavenly life to his posterity also.
F489
Now, let each of us look well to himself; for since the disposition of us all is
earthly, if we follow nature as our leader, we shall easily renounce the
celestial inheritance. Therefore, we should frequently recall to mind the
Apostle's exhortation, "Let us not be profane persons as Esau
was."
33.
And Jacob said, Swear to
me. Jacob did not act cruelly towards his
brother, for he took nothing from him, but only desired a confirmation of that
right which had been divinely granted