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


CHRISTIAN CLASSICS ETHEREAL LIBRARY
GRAND RAPIDS, MI
http://www.ccel.org




CHAPTER 24.
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 to him; and he does this with a pious intention, that he may hereby the more fully establish the certainty of his own election. Meanwhile the infatuation of Esau is to be observed, who, in the name and presence of God, does not hesitate to set his birthright to sale. Although he had before rushed inconsiderately upon the food under the maddening impulse of hunger; now, at least, when an oath is exacted from him, some sense of religion should have stolen over him to correct his brutal cupidity. But he is so addicted to gluttony that he makes God himself a witness of his ingratitude.
34. Then Jacob gave. Although, at first sight, this statement seems to be cold and superfluous, it is nevertheless of great weight. For, in the first place, Moses commends the piety of holy Jacob, who in aspiring to a heavenly life, was able to bridle the appetite for food. Certainly he was not a log of wood; in preparing the food for the satisfying of his hunger, he would the more sharpen his appetite. Wherefore he must of necessity do violence to himself in order to bear his hunger. But he would never have been able in this manner to subdue his flesh, unless a spiritual desire of a better life had flourished within him. On the other side, the remarkable indifference of his brother Esau is emphatically described in few words, he did eat and drink, and rose up and went his way. For what reason are these four things stated? Truly, that we may know what is declared immediately after, that he accounted the incomparable benefit of which he was deprived as nothing. The complaint of the Lacedemonian captive is celebrated by the historians. The army, which had long sustained a siege, surrendered to the enemy for want of water. After they had drunk out of the river, O comrades, (he exclaimed,) for what a little pleasure have we lost an incomparable good! He, miserable man, having quenched his thirst, returned to his senses, and mourned over his lost liberty. But Esau having satisfied his appetite, did not consider that he had sacrificed a blessing far more valuable than a hundred lives, to purchase a repast which would be ended in half an hour. Thus are all profane persons accustomed to act: alienated from the celestial life, they do not perceive that they have lost anything, till God thunders upon them out of heaven. As long as they enjoy their carnal wishes, they cast the anger of God behind them; and hence it happens that they go stupidly forward to their own destruction. Wherefore let us learn, if, at any time, we, being deceived by the allurements of the world, swerve from the right way, quickly to rouse ourselves from our slumber.



CHAPTER 26.
Genesis 26:1-35	
1. And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar. 	1. Deinde fuit fames in terra praeter famem superiorem, quae fuerat in diebus Abraham: et profectus est Ishac ad Abimelech regem Pelisthim in Gerar. 	
2. And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of: 	2. Nam visus est ei Iehova, et dixit, Ne descendas in AEgyptum: habita in terra quam dicam tibi. 	
3. Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father; 	3. Inhabita terram hanc, et ero tecum, et benedicam tibi: quia tibi et semini tuo dabo omnes terras istas: et statuam juramentum quod juravi ad Abraham patrem tuum. 	
4. And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; 	4. Et multiplicare faciam semen tuum sicut stellas coeli, et dabo semini tuo omnes terras istas: benedicenturque in semine tuo omnes gentes terrae: 	
5. Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws. 	5. Eo quod obedierit Abraham voci meae, et custodierit custodiam meam, praecepta mea, statuta mea, et leges meas. 	
6. And Isaac dwelt in Gerar: 	6. Et habitavit Ishac in Gerar. 	
7. And the men of the place asked (him) of his wife; and he said, She (is) my sister: for he feared to say, (She is) my wife; lest, (said he), the men of the place should kill me for Rebekah; because she (was) fair to look upon. 	7. Et interrogaverunt incolae regionis de uxore ejus; et dixit, Soror mea est: quia timuit dicere, uxor mea est: ne forte occiderent me incolae regionis propter Ribcam, quia pulchra aspectu erat. 	
8. And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac (was) sporting with Rebekah his wife. 	8. Verum fuit, quum protracti essent ei ibi dies, aspexit Abimelech rex Pelisthim per fenestram, et vidit, et ecce Ishac ludebat cum Ribca uxore sua. 	
9. And Abimelech called Isaac, and said, Behold, of a surety she (is) thy wife: and how saidst thou, She (is) my sister? And Isaac said unto him, Because I said, Lest I die for her. 	9. Tunc vocavit Abimelech Ishac, et dixit, Vere ecce uxor tua est; et quomodo dixisti, Soror mea est? Et dixit ad eum Ishac, Quia dixi, Ne forte moriar propter eam. 	
10. And Abimelech said, What (is) this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us. 	10. Et dixit Abimelech, Quid hoc fecisti nobis? paulum abfuit quin dormierit unus e populo cum uxore tua, et venire fecisses super nos delictum. 	
11. And Abimelech charged all (his) people, saying, He that toucheth this man or his wife shall surely be put to death. 	11. Praecepit itaque Abimelech omni populo, dicendo, Qui tetigerit virum hunc, et uxorem ejus, noriendo morietur. 	
12. Then Isaac sowed in that land, and received in the same year an hundredfold: and the LORD blessed him. 	12. Et sevit Ishac in terra ipsa, et reperit in anno ipso centum modios: et benedixit ei Iehova. 	
13. And the man waxed great, and went forward, and grew until he became very great: 	13. Et crevit vir, et perrexit pergendo et crescendo, donec cresceret valde. 	
14. For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him. 	14. Et fuit ei possessio pecudum, et possessio boum, et proventus multus: et inviderunt ei Pelisthim. 	
15. For all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth. 	15. Itaque omnes puteos, quos foderant servi patris sui in diebus Abraham patris sui, obturaverunt Pelisthim, et impleverunt eos terra. 	
16. And Abimelech said unto Isaac, Go from us; for thou art much mightier than we. 	16. Et dixit Abimelech ad Ishac, Abi a nobis: quia longe fortior es nobis. 	
17. And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there. 	17.Abiit ergo inde Ishac, et mansit in valle Gerar, et habitavit ibi. 	
18. And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them. 	18. Postquam reversus est Ishac, fodit puteos aquae, quos foderant in diebus Abraham patris sui: quia obturaverant eos Pelisthim mortuo Abraham: et vocavit eos nominibus secundum nomina, quibus vocaverat eos pater suus. 	
19. And Isaac's servants digged in the valley, and found there a well of springing water. 	19. Et foderunt servi Ishac in valle, et invenerunt ibi puteum aquae vivae. 	
20. And the herdmen of Gerar did strive with Isaac's herdmen, saying, The water (is) ours: and he called the name of the well Esek; because they strove with him. 	20. Sed litigaverunt pastores Gerar cum pastoribus Ishac, dicendo, Nostra est aqua: et vocavit nomen putei Hesech, quia litigaverunt cum eo. 	
21. And they digged another well, and strove for that also: and he called the name of it Sitnah. 	21. Et foderunt puteum alium, et litigaverunt etiam super eo: et vocavit nomen ejus Sitnah. 	
22. And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the LORD hath made room for us, and we shall be fruitful in the land. 	22. Et transtulit se inde, et fodit puteum alium, et non litigaverunt super eo: ideo vocavit nomen ejus Rehoboth: et dixit, Quia nunc dilatationem fecit Iehova nobis, et crevimus in terra. 	
23. And he went up from thence to Beersheba. 	23. Et ascendit inde in Beer-sebah. 	
24. And the LORD appeared unto him the same night, and said, I (am) the God of Abraham thy father: fear not, for I (am) with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake. 	24. Et visus est ei Iehova necte ipsa, et dixit, Ego sum Deus Abraham patris tui: ne timeas, quia tecum sum, et benedicam tibi, et multiplicare faciam semen tuum propter Abraham servum meum. 	
25. And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac's servants digged a well. 	25. Tunc aedificavit ibi altare, et invocavit nomen Iehovae, et tetendit ibi tabernaculum suum: et foderunt ibi servi Ishac puteum. 	
26. Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army. 	26. Porro Abimelech profectus est ad eum ex Gerar, et Ahuzath qui erat ex amicis ejus, et Phichol princeps exercitus ejus. 	
27. And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you? 	27. Et dixit ad eos Ishac, Cur venistis ad me, et vos odio habuistis me, et emisistis me ne essem vobiscum? 	
28. And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, (even) betwixt us and thee, and let us make a covenant with thee; 	28. Et dixerunt, Videndo vidimus quod esset Iehova tecum, et diximus, Sit nunc juramentum inter nos, inter nos et inter to, et percutiamus foedus tecum. 	
29. That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou (art) now the blessed of the LORD. 	29. Si feceris nobiscum malum: quemadmodum non tetigimus to, et quemadmodum fecimus tecum duntaxat bonum, et dimisimus to in pace: tu nunc es benedictus Iehovae. 	
30. And he made them a feast, and they did eat and drink. 	30. Instruxit autem eis convivium, et ederunt, atque biberunt. 	
31. And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace. 	31. Et surrexerunt mane: et juraverunt alter alteri: et deduxit eos Ishac, et abierunt ab eo in pace. 	
32. And it came to pass the same day, that Isaac's servants came, and told him concerning the well which they had digged, and said unto him, We have found water. 	32. Adhaec fuit, in die ipsa venerunt servi Ishac, et nuntiaverunt ei de puteo quem foderant, et dixerunt ei, Invenimus aquam. 	
33. And he called it Shebah: therefore the name of the city (is) Beersheba unto this day. 	33. Et vocavit eum Sibhah: idcirco nomen urbis est Beer-sebah usque ad diem hanc. 	
34. And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite: 	34. Erat autem Esau quadragenarius, et accepit uxorem Iehudith filiam Beeri Hittaei, et Bosmath filiam Elon Hittaei. 	
35. Which were a grief of mind unto Isaac and to Rebekah.	35. Et irritabant spiritum Ishac et Ribcae.	

1. And there was a famine. Moses relates that Isaac was tried by nearly the same kind of temptation as that through which his father Abraham had twice passed. I have before explained how severe and violent was this assault. The condition in which it was the will of God to place his servants, as strangers and pilgrims in the land which he had promised to give them, seemed sufficiently troublesome and hard; but it appears still more intolerable, that he scarcely suffered them to exist (if we may so speak) in this wandering, uncertain, and changeable kind of life, but almost consumed them with hunger. Who would not say that God had forgotten himself, when he did not even supply his own children, - whom he had received into his especial care and trust, - however sparingly and scantily, with food? But God thus tried the holy fathers, that we might be taught, by their example, not to be effeminate and cowardly under temptations. Respecting the terms here used, we may observe, that though there were two seasons of dearth in the time of Abraham, Moses alludes only to the one, of which the remembrance was most recent.  F490
2. And the Lord appeared unto him. I do not doubt but a reason is here given why Isaac rather went to the country of Gerar than to Egypt, which perhaps would have been more convenient for him; but Moses teaches that he was withheld by a heavenly oracle, so that a free choice was not left him. It may here be asked, why does the Lord prohibit Isaac from going to Egypt, whither he had suffered his father to go? Although Moses does not give the reason, yet we may be allowed to conjecture that the journey would have been more dangerous to the son. The Lord could indeed have endued the son also with the power of his Spirit, as he had done his father Abraham, so that the abundance and delicacies of Egypt should not have corrupted him by their allurements; but since he governs his faithful people with such moderation, that he does not correct all their faults at once, and render them entirely pure, he assists their infirmities, and anticipates, with suitable remedies, those evils by which they might be ensnared. Because, therefore, he knew that there was more infirmity in Isaac than there had been in Abraham, he was unwilling to expose him to danger; for he is faithful, and will not suffer his own people to be tempted beyond what they are able to bear. (<461013>1 Corinthians 10:13.) Now, as we must be persuaded, that however arduous and burdensome may be the temptations which alight upon us, the Divine help will never fail to renew our strength; so, on the other hand, we must beware lest we rashly rush into dangers; but each should be admonished by his own infirmity to proceed cautiously and with fear.
Dwell in the land. God commands him to settle in the promised land, yet with the understanding that he should dwell there as a stranger. The intimation was thus given, that the time had not yet arrived in which he should exercise dominion over it. God sustains indeed his mind with the hope of the promised inheritance, but requires this honor to be given to his word, that Isaac should remain inwardly at rest, in the midst of outward agitations; and truly we never lean upon a better support than when, disregarding the appearance of things present, we depend entirely upon the word of the Lord, and apprehend by faith that blessing which is not yet apparent. Moreover, he again inculcates the promise previously made, in order to render Isaac more prompt to obey; for so is the Lord wont to awaken his servants from their indolence, that they may fight valiantly for him, while he constantly affirms that their labor shall not he in vain; for although he requires from us a free and unreserved obedience, as a father does from his children, he yet so condescends to the weakness of our capacity, that he invites and encourages us by the prospect of reward.
5. Because that Abraham obeyed my voice. Moses does not mean that Abraham's obedience was the reason why the promise of God was confirmed and ratified to him; but from what has been said before, (<012218>Genesis 22:18,) where we have a similar expression, we learn, that what God freely bestows upon the faithful is sometimes, beyond their desert, ascribed to themselves; that they, knowing their intention to be approved by the Lord, may the more ardently addict and devote themselves entirely to his service: so he now commends the obedience of Abraham, in order that Isaac may be stimulated to an imitation of his example. And although laws, statutes, rites, precepts, and ceremonies, had not yet been written, Moses used these terms, that he might the more clearly show how sedulously Abraham regulated his life according to the will of God alone - how carefully he abstained from all the impurities of the heathen - and how exactly he pursued the straight course of holiness, without turning aside to the right hand or to the left: for the Lord often honors his own law with these titles for the sake of restraining our excesses; as if he should say that it wanted nothing to constitute it a perfect rule, but embraced everything pertaining to absolute holiness. The meaning therefore is, that Abraham, having formed his life in entire accordance with the will of God, walked in his pure service.
7. And the men of the place asked him. Moses relates that Isaac was tempted in the same manner as his father Abraham, in having his wife taken from him; and without doubt he was so led by the example of his father, that he, being instructed by the similarity of the circumstances, might become associated with him in his faith. Nevertheless, on this point he ought rather to have avoided than imitated his father's fault; for no doubt he well remembered that the chastity of his mother had twice been put in great danger; and although she had been wonderfully rescued by the hand of God, yet both she and her husband paid the penalty of their distrust: therefore the negligence of Isaac is inexcusable, in that he now strikes against the same stone. He does not in express terms deny his wife; but he is to be blamed, first, because, for the sake of preserving his life, he resorts to an evasion not far removed from a lie; and secondly, because, in absolving his wife from conjugal fidelity, he exposes her to prostitution: but he aggravates his fault, principally (as I have said) in not taking warning from domestic examples, but voluntarily casting his wife into manifest danger. Whence it appears how great is the propensity of our nature to distrust, and how easy it is to be devoid of wisdom in affairs of perplexity. Since, therefore, we are surrounded on all sides with so many dangers, we must ask the Lord to confirm us by his Spirit, lest our minds should faint, and be dissolved in fear and trembling; otherwise we shall be frequently engaged in vain enterprises, of which we shall repent soon, and yet too late to remedy the evil.
8. Abimelech, king of the Philistines, looked out at a window. Truly admirable is the kind forbearance of God, in not only condescending to pardon the twofold fault of his servant, but in stretching forth his hand, and in wonderfully averting, by the application of a speedy remedy, the evil which he would have brought upon himself. God did not suffer - what twice had occurred to Abraham - that his wife should be torn from his bosom; but stirred up a heathen king, mildly, and without occasioning him any trouble, to correct his folly. But although God sets before us such an example of his kindness, that the faithful, if at any time they may have fallen, may confidently hope to find him gentle and propitious; yet we must beware of self-security, when we observe, that the holy woman who was, at that time, the onl