Welcome to a reading of John Calvin's Commentary on Genesis. This Reformation MP3 audio resource is a production of Stillwater's Revival Books. Many free Reformation resources, as well as our complete online catalogue containing classic and contemporary Puritan and Reformed books, the Puritan hard drive, digital downloads, MP3s, DVDs, and much more at great discounts, are on the web at www.PuritanDownloads.com. Also, please consider, pray and act upon the important truths found in the following quotation by Charles Spurgeon. As the Apostle says to Timothy, so also he says to everyone, give yourself to reading. He who will not use the thoughts of other men's brains proves that he has no brains of his own. You need to read. Renounce as much as you will all like literature, but study as much as possible sound theological works, especially the puritanic writers and expositions of the Bible. The best way for you to spend your leisure is to be either reading or praying. And now to SWRB's reading of Calvin's commentary on Genesis, which we hope you find to be a great blessing, and which we pray draws you nearer to the Lord Jesus Christ, for He is the Way, the Truth and the Life, and no man cometh unto the Father but by Him. John 14, verse 6. I'm reading from page 589. Verse 27, the sons of Jacob came. Moses shows that not content with simple revenge, they fly together to the spoil. As it respects the words, they are said to have come upon the slain, either because they made themselves a way over the slaughtered bodies, or because in addition to the slaughter, they rushed to the plunder. In whichever way it is taken, Moses teaches that, not satisfied with their former wickedness, they made this addition to it, be it that they were blinded with anger in shedding blood, yet by what right do they sack the city? This certainly cannot be ascribed to anger, but these are the ordinary fruits of human intemperance, that he who gives himself the reign in perpetuating one wickedness soon breaks out into another. Thus the sons of Jacob, from being murderers, become also robbers, and the guilt of avarice is added to that of cruelty. The more anxious, then, should be our endeavours to bridle our desires, lest they should mutually fan each other, so that at length, by their combined action, a dreadful conflagration should arise. But especially we must beware of using force of arms, which brings with it many perverse and brutal assaults. Moses says that the sons of Jacob did this because the Shechemites had defiled their sister. But the whole city was not guilty. Moreover, Moses, however, only states in what way the authors of the slaughter are affected. For although they wish to appear just avengers of the injury, yet they pay no respect to what it was lawful for them to do and make no attempt to control their depraved affections, and consequently set no bounds to their wickedness. Should anyone prefer taking the expression in a higher sense, it may be referred to the judgment of God, by which the whole city was involved in guilt, because no one had opposed the lust of the prince. Perhaps many had consented to it, as not being very much concerned about the unjust dishonor done to their guests, but the former sense is what I most approve. And Jacob said, Moses declares that the crime was condemned by the holy man, lest anyone should think that he had participated in their counsel. He also expostulates with his sons, because they had caused him to stink among the inhabitants of the land, that is, they had rendered him so odious that no one would be able to bear him. If then the neighbouring nations should conspire among themselves, he would be unable to resist them, seeing he had so small a band in comparison with their great number. He also expressly names the Canaanites and the Perizzites, who, though they had received no wrong, were yet, by nature, exceedingly prone to inflict injury. But Jacob may seem to act preposterously in overlooking the offence committed against God and considering only his own danger. Why is he not rather angry at their cruelty? Why is he not offended at their pervidity? Why does he not reprove their rapaciousness? It is however probable that when he saw them terror-stricken at their recent crime, he suited miswords to their state of mind, for he acts as if he were complaining that he, rather than the Shechemites, was slain by them. We know that men are seldom, if ever, drawn to repentance, except by the fear of punishment, especially when they have any specious pretext as a covering for their fault. We know not whether Moses may not have selected this as part of a long expostulation to cause his readers to understand that the fury of Simon and Levi was so outrageous that they were more insensible than brute beasts to their own destruction and that of their whole family. This is clear from their own answer, which not only breathes a barbarous ferocity, but shows that they had no feeling. It was barbarous, first because they excuse themselves from having destroyed a whole people and plundered their city on account of the injury done by one man, secondly, because they answered their father so shortly and contumaciously, thirdly, because they obstinately defend the revenge which they had rationally taken. Moreover, their insensibility was prodigious. because they were not affected by the thought of their own death, and that of their parents, wives, and children, which seemed just at hand. Thus we are taught how intemperate anger deprives men of their senses. We are also admonished that it is not enough for us to be able to lay blame on our opponents, but we must also see how far it is lawful for us to proceed. Chapter 35, verse 1. And God said unto Jacob. Moses relates that when Jacob had been reduced to the last extremity, God came to his help in the right time, and as at the critical juncture. And thus he shows in the person of one man that God never deserts his church, which he has once embraced, will procure its salvation. We must, however, observe the order of his procedure, for God did not immediately appear to his servant, but suffered him first to be tormented by grief and excessive cares, that he might learn patience, deferring his consolation to the time of extreme necessity. Certainly the condition of Jacob was then most miserable, for all, on every side, might be so incensed against him that he would be surrounded with as many deaths as there were neighboring nations, and he was not so stupid as to be insensible of his danger. God suffered the holy man to be thus tossed with cares and tormented with troubles, until by a kind of resurrection he restored him as one half dead. Whenever we read this and similar passages, Let us reflect that the providence of God watches for our salvation, even when it most seems to sleep. Moses does not say how long Jacob was kept in anxiety, but we may infer from the context that he had been very greatly perplexed when the Lord thus revived him. Moreover, we must observe that the principal medicine by which he was restored was contained in the expression the Lord spoke. Why did not God, by a miracle, translate him to some other place, and thus immediately remove him from all danger? Why did he not even, without a word, stretch out their hand over him, and repress the ferocity of all, so that no one should attempt to hurt him? But Moses does not insist upon this point in vain. For hereby we are taught whence our greatest consolation in our afflictions is to be sought, and also that it is the principal business of our life to depend upon the Word of God, as those who are certainly persuaded that, when He has promised salvation, He will deal with us, so that we need not hesitate to walk through the midst of deaths. Another reason for the vision was that Jacob might not only truly perceive that God was his deliverer, but being forewarned by his word, might learn to ascribe to God whatever afterwards followed. For seeing that we are slow and dull, bare experience by no means suffices to attest the favor of God towards us, unless faith arising from the word be added. Go up to Bethel. Though it is God's design to raise His servant from death to life, He may yet have appeared to hold him up to derision, for the objection was ready. Thou indeed, O Lord, commandest me to go up, but all the ways are closed, for my sons have raised such a flame against me that I cannot remain safe in any hiding place. I dare scarcely move a finger. What therefore will become of me, if with a great multitude I now begin to move my camp? Shall I not provoke new enmities against me by my movements? But by this mode the faith of Jacob was most fully proved. Because knowing God to be the leader and guardian of his journey, he girded himself to it, relying on the divine favour. Moreover, the Lord does not simply command what is His will to have done, but He encourages His servant by adding the promise. For in reminding him that He is the same God who had before appeared unto him as he was fleeing an alarm from his brother, a promise is included in these words. The altar also refers to the same point, for since it is the divinely appointed token of thanksgiving, It follows that Jacob would come thither in safety, in order that he might duly celebrate the grace of God. God chooses and assigns Bethel, rather than any other place, for his sanctuary, because the very sight of it would greatly avail to take away terror, when he should remember that there the glory of the Lord had been seen by him. Further, since God exhorts His servant to gratitude, He shows that He is kind to the faithful, in order that they, in return, may own themselves to be indebted for everything to His grace, and may exercise themselves in the celebration of it. Verse 2. Then Jacob said unto his household, The prompt obedience of Jacob is here described. For when he heard the voice of God, he neither doubted nor disputed with himself, respecting what was necessary to be done. But as he was commanded, he quickly prepared himself for his journey. But to show that he obeyed God, he not only collected his goods, but also purified his house from idols. For if we desire that God should be propitious to us, all hindrances are to be removed. which in any way separate him from us. Hence also we perceive that to what point the theft of Rachel tended, for as we have said, she neither wished to draw her father away from superstition, but rather followed him in his fault. Nor did she keep this poison to herself, but spread it through the whole family. Thus was that sacred house infected with the worst contagion. Whence also it appears how great is the propensity of mankind to impious and vicious worship, since the domestics of Jacob, to whom the pure religion had been handed down, thus eagerly laid hold on the idols offered to them. And Jacob was not entirely ignorant of the evil. But it is probable that he was so far under the influence of his wife, that by connivance He silently cherished this plague of his family. And truly, in one word, he convicts and condemns both himself and the rest by calling idols strange gods. For whence arose the distinction here made, unless from his knowing that he ought to be devoted to one God only? For there is a tacit comparison between the God of Abraham and all other gods which the world had wickedly invented for itself. not because it was in the power of Abraham to determine who should be the true God, but because God had manifested himself to Abraham, he also wished to assume his name. Jacob therefore confesses his own negligence in having admitted to his house idols against which the door had been closed by God. For wherever the knowledge of the true God shines, it is necessary to drive far away whatever men fabricate to themselves, which is contrary to the true knowledge of him. But whereas Jacob had been lulled to sleep, either by the blandishments of his wife, or had neglected to do his duty through the carelessness of the flesh, he is now aroused by the fear of danger, to become more earnest in the pure worship of God. If this happened to the holy patriarch, How much more ought carnal security to be dreaded by us in the season of prosperity? If, however, at any time such torpor and neglect shall have stolen upon us, may the paternal chastisement of God excite and stimulate us diligently to purge ourselves from whatever faults we, by our negligence, may have contracted. The infinite goodness of God is here conspicuous, seeing that he still deigned to regard the house of Jacob, though polluted with idols, as his sanctuary. For although Jacob mingled with idolaters, and even his wife, a patroness of idolatry, slept in his bosom, his sacrifices were always acceptable to God. Yet this great benignity of God in granting pardon neither lessens the fault of the holy man, nor ought to be used by us as an occasion for negligence. For though Jacob did not approve of these superstitions, yet it is not owing to him that the pure worship of God was not gradually subverted. For the corruption which originated with Rachel was now beginning to spread more widely, and the example of all ages teaches the same thing. For scarcely ever does the truth of God so prevail among men, however strenuously pious teachers may labour in maintaining it, but as some superstitions will remain among the common people. If dissimulation be added to them, the mischief soon creeps onward, until it takes possession of the whole body. By being thus cherished, the mass of superstitions, which at this day pervades the papacy, has gained its influence. Wherefore we must boldly resist those beginnings of evil, lest the true religion should be injured by the sloth and silence of the pastors. And be clean, and change your garments. This is an exhortation to the external profession of penitence. For Jacob wishes that his domestics, who before had polluted themselves, should testify their renewed purification a change of garments. With the same design and end, the people, after they had made the golden calves, were commanded by Moses to put off their ornaments. Only in that instance a different method was observed, namely that the people, having laid aside their ornaments, simply confessed their guilt by mournful and mean apparel, but in the house of Jacob the garments were changed. in order that they who had been defiled might come forth as new men. Yet the end, as I have said, was the same, that by this external right, idolaters might learn how great was the atrocity of their wickedness. For although repentance is an inward virtue and has its seat in the heart, Yet this ceremony was by no means superfluous, for we know how little disposed men are to be displeased with themselves on account of their sins, unless they are pierced with many goads. Again, the glory of God is also concerned in this, that men should not only inwardly reflect upon their guilt, but at the same time openly declare it. This then is the sum. Although God had given no express command concerning the purifying of his house, yet because he had commanded an altar to be raised, Jacob, in order that he might yield a pure obedience to God, took care that all the impediments should be removed. And he did this when necessity compelled him to seek help from God. Verse 4. and they gave unto Jacob. Though the holy man had his house in suitable subordination, yet as all yielded such prompt obedience to his command by casting away their idols, I doubt not that they were influenced by the fear of danger, whence also we infer how important it is for us to be aroused from slumber by suffering. For we know how tenacious and rebellious is superstition. If, in a peaceful and joyous state of affairs, Jacob had given any such command, the greater part of his family would have fraudently concealed their idols. Some perhaps would have obstinately refused to surrender them, but now the hand of God urges them, and with ready minds they quickly repent. It is also probable that according to the circumstances of the time, Jacob preached to them concerning the righteous judgment of God, to inspire them with fear. When he commands them to cleanse themselves, it is as if he had said, hitherto ye have been defiled before the Lord. Now seeing that he has regarded us so mercifully, wash out this filth, lest he should again avert his face from us. It seems, however, observed that Jacob should have buried the idols under an oak, and not rather broken them in pieces and consumed them in the fire, as we read that Moses did with the golden calves, Exodus 32.20, and Hezekiah with the brazen serpent, 2 Kings 18.4. The fact is not thus related without reason, but the infirmity of Jacob is touched upon, because he had not been sufficiently provident against the future. And perhaps the Lord punished his previous excessive connivance and want of firmness by depriving him of prudence and courage. Yet God accepted his obedience, although it had some remainder of defect, knowing that it was the design of the holy man to remove idols from his family and, in token of his detestation to bury them in the earth. The earrings were doubtless badges of superstition, as at this day innumerable trifles are seen in the papacy by which impiety displays itself. And the terror of God was upon the cities. It now manifestly appears that deliverance was not in vain promised to the holy man by God, since amid so many hostile swords he goes forth not only in safety but undisturbed. By the destruction of the Shackermites, all the neighbouring people were inflamed with enmity against a single family, yet no one moves to take vengeance. The reason is explained by Moses, that the terror of God had fallen upon them, which repressed their violent assaults. Hence we may learn the hearts of men are in the hands of God, that He can inspire those with fortitude who in themselves are weak, and on the other hand, soften their iron hardness whenever He pleases. Sometimes, indeed, He suffers many to cast up the foam of their pride, against whom He afterwards opposes His power. But He often weakens those with fear, who were naturally bold as lions, Thus we find these giants, who are able to devour Jacob a hundred times, so struck with terror that they faint away. Wherefore, whenever we see the wicked furiously bent on our destruction, lest our hearts should fail with fear and be broken by desperation, let us call to mind this terror of God, by which the rage, however furious, of the whole world may be easily subdued. verse 7, and he built there an altar. It has been already stated why it behaved the Holy Fathers, wherever they came, to have an altar of their own, distinct from those of other nations, namely to make it manifest that they did not worship gods of various kinds, a practice to which the world was then everywhere addicted, but that they had a god peculiar to themselves, For although God is worshipped with the mind, yet an external confession is the inseparable companion of faith. Besides, all acknowledge how very useful it is to us to be stirred up by outward helps to the worship of God. If anyone object that these altars differed nothing from other altars in appearance, I answer that whereas others rashly and with inconsiderate zeal built altars to unknown gods, Jacob always had heard to the word of God. And there is no lawful altar but that which is consecrated by the word. Nor indeed did the worship of Jacob excel by any other mark than this, that he attempted nothing beyond the command of God. In calling the name of the place, the God of Bethel, he thought He is thought to be too familiar, and yet this very title commends the faith of the holy man, and that rightly, since he confines himself within the divinely prescribed bounds. The papists act foolishly in affecting the praise of humility by a modesty which is most degrading, but the humility of faith is praiseworthy, seeing it does not desire to know more than God permits. And when God descends to us, he, in a certain sense, abases himself and stammers with us, so he allows us to stammer with him. And this is to be truly wise, when we embrace God in the manner in which he accommodates himself to our capacity. For in this way, Jacob does not keenly dispute concerning the essence of God, but renders God familiar to himself by the oracle which he has received. And because he applies his senses to the revelation, this stammering and simplicity, as I have said, is acceptable to God. Now though, at this day, the knowledge of God has shined more clearly, Yet since God, in the Gospel, takes upon Him the character of a nursing father, let us learn to subject our minds to Him, only let us remember that He descends to us in order to raise us up to Himself. For He does not speak to us in this earthly manner, to keep us at a distance from heaven, but rather by this vehicle to draw us up thither. Meanwhile, this rule must be observed. since the name of the altar was given by a celestial oracle, the building of it was a proof of faith. For where the living voice of God does not sound, whatever pomps may be introduced will be like shadowy spectres, as in the papacy nothing can be seen except bladders filled with wind. It may be added that Jacob shows a constant tenor of his faith. the time that God began to manifest himself to him, because he keeps in view the fact that the angels had appeared unto him. For since the word is in the plural number, I willingly interpret it of angels, and this is not contrary to the former doctrine, for although the majesty of God was then conspicuous, so far as he could comprehend it, Yet Moses does not without reason mention the angels which God saw ascending and descending on the steps of the ladder. For he then beheld the glory of God in the angels, as we see the splendour of the sun flowing to us through his rays. But Deborah, Rebekah's nurse, died. Here is inserted a short narration of the death of Deborah, whom we may conclude to have been a holy matron and whom the family of Jacob venerated as a mother, for the name given in perpetuity to the place testifies that she was buried with peculiar honour and with no common mourning. Shortly afterwards the death and burial of Rachel are to be recorded. Yet Moses did not say that any sign of mourning for Deborah was transmitted to posterity. Therefore it is probable that she was held by all in the place of a grandmother. But it may be asked how she then happened to be in Jacob's company, seeing that he had not yet come to his father, and the age of a decrepit old woman rendered her unfit for so long a journey. Some interpreters imagine that she had been sent by Rebecca to meet her son Jacob, but I do not see what probability there is in the conjecture, nor yet have I anything certain to affirm. except that perhaps she had loved Jacob from a boy because she had nursed him, and when she knew the cause of his exile, she followed him from her regard for religion. Certainly Moses does not in vain celebrate her death with an eulogy so remarkable. Verse 9. And God appeared unto Jacob, Moses, having introduced a few words on the death of Deborah, recites a second vision by which Jacob was confirmed after his return to Bethel. Once in this place, God had appeared unto him when he was on his way into Mesopotamia. In the meantime, God had testified in various methods as need required, that he would be present with him everywhere through his whole journey. But now he has brought back again to that very place where a more illustrious and memorable oracle had been given him, in order that he may receive again a new confirmation of his faith. The blessing of God here means nothing else than his promise. For though men pray for blessings on each other, God declares himself to be the sole dispenser of perfect happiness. Now Jacob heard at this time nothing new, but the same promises repeated to him that he, as one who had returned from captivity to his own country, and had gathered new strength to his faith, might accomplish with greater courage the remaining course of his life. The name, thy name, shall not be called any more Jacob. We have before given the meaning of these words. The former name is not abolished, but the dignity of the other which was afterwards put upon him is preferred. For he was called Jacob from the womb because he had strongly wrestled with his brother. But he was afterwards called Israel because he entered into contest with God and obtained the victory, not that he had prevailed by his own power, for he had borrowed courage and strength and arms from God alone, but because it was the Lord's will freely to confer upon him this honour. He therefore speaks comparatively, showing that the name Jacob is obscure and ignoble when compared with the name Israel. Some understand it thus. Not only shalt thou be called Jacob, the surname of Israel shall be added. Yet the former exposition seems to be the more simple, namely that the old name, having in it less of splendour, should give place to the second. What Augustine adduces is specious rather than solid, namely that he was called Jacob in reference to his present life, but Israel in reference to his future life. Let this, however, be regarded as settled, that a double name was given to the holy man, of which one was by far the most excellent. For we see that the prophets often combined them both, thus marking the constancy of God's grace from the beginning to the end. Verse 11. I am God Almighty. God here, as elsewhere, proclaims his own might, in order that Jacob may the more certainly rely on his faithfulness. He then promises that he will cause Jacob to increase and multiply, not only into one nation, but into a multitude of nations. When he speaks of a nation, he no doubt means that the offspring of Jacob should become sufficiently numerous to acquire the body and the name of one great people. But what follows concerning nations may appear observed. For if we wish it to refer to the nations which, by contuitous adoption, are inserted into the race of Abraham, the form of expression is improper. But if it be understood of sons by natural descent, then it would be a curse, rather than a blessing, that the church, the safety of which depends on its unity, should be divided into many distinct nations. But to me it appears that the Lord, in these words, comprehended both these benefits. For when under Joshua the people was apportioned into tribes, as if the seed of Abraham was propagated into so many distinct nations, yet the body was not thereby divided. It is called an assembly of nations, this reason, because in connection with that distinction a sacred unity yet flourished. The language also is not improperly extended to the Gentiles, who, having been before dispersed, are collected into one congregation by the bond of faith, and although they were not born of Jacob according to the flesh, yet because faith was to them the commencement of a new birth, and the covenant of salvation, which is the seed of spiritual birth, flowed from Jacob. All believers are rightly reckoned among his sons, according to the declaration, I have constituted thee a father of many nations. And kings shall come out of thy loins. This, in my judgment, ought properly to be referred to David and his posterity. For God did not approve of the kingdom of Saul, and therefore it was not established. And the kingdom of Israel was but a corruption of the legitimate kingdom. I acknowledge truly that, sometimes, those things which have sprung from evil sources numbered among God's benefits, but because the simple and pure benediction of God is spoken of, I willingly understand it of David's successors only. Finally, Jacob is constituted the Lord of the land, as the sole heir of his grandfather Abraham and of his father Isaac. the Lord manifestly excludes Esau from the Holy Family when he transfers the dominion of the land by hereditary right to the posterity of Jacob alone. And God went up from him. This ascent of God is analogous to his descent For God, who fills heaven and earth, is yet said to descend to us, though he changes not his place, whenever he gives us any token of his presence, a mode of expression adopted in accommodation to our littleness. He went up, therefore, from Jacob when he disappeared from his sight, or when the vision ended. By the use of such language, God shows us the value of his word, because indeed he is near to us in the testimony of his grace. For seeing that there is a great distance between us and his heavenly glory, he descends to us by his word. This at length was fully accomplished in the person of Christ, who while by his own ascension to heaven he raised our faith thither, nevertheless dwells always with us by the power of his spirit. Verse 14. and Jacob set up a pillar. Though it is possible that he may again have erected a sacred monument in memory of the second vision, yet I readily subscribe to the opinion of those who think that reference is made to what had been done before, as if Moses should say that was the ancient temple of God in which Jacob had poured forth his libation For he had not been commanded to come thither for the sake of dwelling there, but in order that a fresh view of the place might renew his faith in the ancient oracle, and more fully confirm it. We read elsewhere that altars were built by the Holy Fathers, where they intended to remain longer. But their reason for doing so was different. For whereas Jacob had made a solemn vow in Bethel, On condition that he should be brought back to the Lord in safety, thanksgiving is now required of him, after he has become bound by his vow, that being strengthened he may pass onward on his journey. Verse 16. And they journeyed from Bethel. We have seen how severe a wound the defilement of his daughter inflicted on Holy Jacob, and with what terror the cruel deed of his two sons had inspired him. Various trials are now blended together, by which he is heavily afflicted throughout his old age, until on his departure into Egypt he receives new joy at the sight of his son Joseph. But even this was a most grievous temptation, to be exiled from the promised land, even to his death. The death of his beloved wife is next related, and soon afterwards follows the incestuous intercourse of his firstborn with his wife Bilhah. A little later, Isaac, his father, dies. Then his son Joseph is snatched away, whom he supposes to have been torn in pieces by wild beasts. while he is almost consumed with perpetual mourning, a famine arises, so that he is compelled to seek food from Egypt. There another of his sons is kept in chains, and at length he is deprived of his own most beloved Benjamin, whom he sends away as if his own bowels were torn from him. We see, therefore, by what a severe conflict, and by what a continued succession of evils, he was trained to the hope of a better life. And whereas Jacob and Rachel died in childbirth, through the fatigue of the journey, before they reached a resting place, this would prove no small accession to his grief. But as to his being bereaved of his most beloved wife, this was probably the cause that the Lord intended to correct the exorbitance of his affection for her. The Holy Spirit fixes no mark of infamy upon Leah, seeing that she was a holy woman and endowed with greater virtue. But Jacob more highly appreciated Rachel's beauty. This fault in the holy man was cured by a bitter medicine when his wife was taken away from him. And the Lord often deprives the faithful of his own gifts to correct their perverse abuse of them. The wicked, indeed, more audaciously profane the gifts of God. But if God connives longer at their misconduct, a more severe condemnation remains to them on account of his forbearance. But in taking away from his own people the occasion of sinning, he promotes their salvation. Whoever, therefore, desires a continued use of God's gifts, let him learn not to abuse them, but to enjoy them with purity and sobriety. Verse 17. The midwife said unto her, We know that the ancients were very desirous of offspring, especially of male offspring, since Rachel therefore does not accept this kind of consolation when offered. We refer that she was completely oppressed with pain. She therefore died in agonies, thinking of nothing but her sad childbirth and their own sorrows, from the feeling of which she gave a name to her son, but Jacob afterwards corrected the error. For the chance of the name sufficiently shows that in his judgment the excess of sorrow in his wife was wrong, seeing that she had branded his son with a sinister and opprobious name. For what sadness is not free from ingratitude, which so occupies our minds in adversity, that the kindness of God does not exhilarate them, or at least does not infuse some portion of sweetness to mitigate our grief. Then her burial is mentioned, to which the Holy Fathers could not have attended with such religious care, except on account of their hope of the future resurrection. Whenever, therefore, we read concerning their burial, burying the dead, as if they were anxious about the performance of some extraordinary duty, let us think of the end of which I have spoken, for it was no foolish ceremony, but a lively symbol of the future resurrection. I acknowledge indeed that profane and degenerate men at that time, in various places, vainly incurred much expense and toil in burying their dead, only as an empty solace of their grief. But although they had declined from the original institution into gross errors, Yet the Lord caused that this rite should remain entire among His own people. Moreover He designed that a testimony should exist among unbelievers, by which they might be rendered inexcusable. For since, independently of instruction, this sentiment was innate in all men, that to bury the dead was one of the offices of piety, nature has clearly dictated to them that the human body is formed for immortality. and therefore that by sinking into death it does not utterly perish. The statue or monument erected by him signifies the same thing. He reared no citadel, which might not stand as a token of his glory among his posterity, but he took care to raise the memorial of a sepulcher, which might be a witness to all ages that he was more devoted to the life to come And by the providence of God, this memorial remains standing till the people returned out of Egypt. Verse 22. Reuben went and lay with Bilhah. A sad and even tragic history is now related concerning this incestuous intercourse of Reuben with his mother-in-law. Moses indeed calls Bilhah Jacob's concubine. But though she had not come into the hands of her husband as the mistress of the family and the partaker of his goods, yet as it respected the bed, she was his lawful wife, as we have before seen. If even a stranger had defiled the wife of the holy man, it would have been a great disgrace. It was, however, far more atrocious. that he should suffer such an indignity from his own son. But how great and how detestable was the dishonor that the mother of two tribes should not only contaminate herself with adultery, but even with incest, which crime is so abhorrent to nature that not even among the Gentiles has it ever been held tolerable. And truly, by the wonderful artifice of Satan, this great obscenity penetrated into the Holy House, in order that the election of God might seem to be of no effect. Satan now endeavours, by whatever means he can, to pervert the grace of God in the elect. And since he cannot affect that, he either covers it with infamy or at least obscures it. Hence it happens that disgraceful examples often steal into the Church. And the Lord, this manner suffers his own people to be humbled, that they may be more attentively careful of themselves, that they may more earnestly watch unto prayer, and may learn entirely to depend on his mercy. Moses also relates that Jacob was informed of this crime, but he conceals his grief, not because he was unfeeling, for he was not so stupid as to be insensible to sorrow, but because his grief was too great to be expressed. For here Moses seems to have acted as the painter did who, in representing the sacrifice of Iphigenia, put a veil over her father's face, because he could not sufficiently express the grief of his countenance. In addition to this external disgrace of the family, there were other causes of anxiety, which transfixed the breast of the holy man. The sum of his happiness was in his offspring, from which the salvation of the whole world was to proceed, whereas already two of his sons had been perfidious and sanguinary robbers. The firstborn now exceeds them both in wickedness, but here the gratuitous election of God has appeared the more illustrious, because it was not on account of their worthiness he preferred the sons of Jacob to all the world, and also because when they had fallen so basely, this election nevertheless remained firm and efficacious. Warned by such examples, let us learn to fortify ourselves against those dreadful scandals by which Satan strives to disturb us. Let everyone also privately apply this to the strengthening of his own faith. for sometimes even good men slide, as if they had fallen from grace. Desperation would necessarily be the consequence of such ruin, unless the Lord, on the other hand, held out the hope of pardon. A remarkable instance of this is set before us in Reuben, who, after this extreme act of iniquity, yet retained his rank of a patriarch in the Church. We must, however, remain under the custody of fear and watchfulness, lest temptation should seize upon us unawares, and thus the snares of Satan should envelop us. For the Holy Spirit did not design to set before us an example of vile lust, in order that everyone might rush into incestuous connections, but were rather exposed to infamy, the baseness of this crime, in an honourable person, that all, on that account, might more vehemently abhor it. This passage also refutes the error of Novatus. Reuben had been properly instructed. He bore in his flesh, from early infancy, the symbol of the divine covenant. He was even born again by the Spirit of God. We see, therefore, what was the deep abyss from which he was raised by the incredible mercy of God. The Nevatians, therefore, and similar fanatics, have no right to cut off the hope of pardon from the lapsed, for it is no slight injury to Christ if we suppose the grace of God to be more restricted by his advent. Now the sons of Jacob were twelve. Moses again recounts the sons of Jacob in a regular series. Reuben is put the first among them, not for the sake of honour, but that he may be loaded with a greater approbium. For the greater the honour which any one receives from the Lord, the more severely is he to be blamed, if he afterwards makes himself the slave of Satan and deserts his post. Moses seems to insert this catalogue before the account of the death of Isaac, for the purpose of discriminating between the progeny of Jacob and the Idumeans, of whom he is about to make mention in Genesis 36 verse 1. For on the death of Isaac the fountain of the holy race became divided, as into two streams. But since the adoption of God restrained itself to one branch only, it was necessary to distinguish it from the other. Verse 28. And the days of Isaac The death of Isaac is not related in its proper order, as will soon appear from the connection of the history, but as we have elsewhere seen, the figure Hesteron Proteron was familiar to Moses, when it is said that he died old and full of days. The meaning is that, having fulfilled the course of his life, he departed by a mature death. This therefore is ascribed the blessing of God. Nevertheless I refer these words not merely to the duration of his life, but also to the state of his feelings, implying that Isaac, being satisfied with life, willingly and placidly departed out of the world. For we may see certain decrepit old men, who are not less desirous of life than they were in the flower of their age, and with one foot in the grave they still have a horror of Therefore, though long life is reckoned among the blessings of God, yet it is not enough for men to be able to count up a great number of years, unless they feel that they have lived long and, being satisfied with the favour of God and with their own age, prepare themselves for their departure. Now, in order that old men may leave their minds formed to this kind of moderation, it behaves them to have a good conscience to the end, that they may not flee from the presence of God. For an evil conscience pursues and agitates the wicked with terror. Moses adds that Isaac was buried by his two sons. For since, at that time, the resurrection was not clearly revealed, and its fruits had not yet appeared, it behaved the holy fathers to be so much the more diligently trained in significant ceremonies. in order that they might correct the impression produced by the semblance of destruction which is presented in death. By the fact that Esau is put first, we are taught again that the fruit of the paternal benediction was not received by Jacob in this life, for he who was the firstborn by right is still subjected to the other after his father's death. Now these are the generations of Esau. Though Esau was an alien from the Church and the sight of God, yet since he also as a son of Isaac was favoured with a temporal blessing, Moses celebrates his race and inscribes a sufficiently lengthened catalogue of the people born from him. This commemoration, however, resembles an honourable sepulchre, for although Esau, with his posterity, took the precedence, yet this dignity was not like a bubble which is comprised under the figure of the world and which quickly perishes, as therefore it has been before said of other profane nations, so now Esau is exalted as a lofty theatre. But since there is no permanent condition out of the kingdom of God, The splendour attributed to him is evanescent, and the whole of his pomp departs like the passing scene at the stage. The Holy Spirit designed, indeed, to testify that the prophecy which Isaac uttered concerning Esau was not vain, but he has no sooner shown its effect than he turns away our eyes, as if he had cast a veil over it, that we may confine our attention to the race of Jacob. Though Esau had children by three wives, in whom afterwards the blessing of God shone forth, yet polygamy is not, on that account approved, nor the impure lust of man excused. But in this the goodness of God is rather to be admired, which, contrary to the order of nature, gave a good issue to evil beginnings. and went into the country from the face of his brother Jacob. Moses does not mean that Esau departed purposely to give place to his brother, for he was so proud and ferocious that he never would have allowed himself to seem his brother's inferior. But Moses, without regard to Esau's design, commends the secret providence of God by which he was driven into exile, that the possession of the land might remain free for Jacob alone. Esau removed to Mount Seir through the desire of present advantage, as is elsewhere stated. Nothing was less in his mind than to provide for his brother's welfare. But God directed the blind man by his own hand that he might not occupy that place in the land which he had been appointed for his own servant. Thus it often happens that the wicked do good to the elect children of God, contrary to their own intention, and while their hasty cupidity pants for present advantages, they promote the eternal salvation of those whose destruction they have sometimes desired. Let us then learn from the passage before us, to see by the eyes of faith, both in accidental circumstances, as they are called, and in the evil desires of men, that secret providence of God, which directs all events to a result predetermined by Himself. For when Esau went forth, that he might live more commodiously apart from his father's family, he is said to have departed from the face of his brother, because the Lord had so determined it, and it is stated indefinitely, that he departed into the country. Because being in uncertainty, respecting his plan, he sought a home in various places, until Mount Seir presented itself. As we say, he went out at a venture. Verse 9. And these are the generations of Esau, the father of the Edomites. Though Esau had two names, yet in this place the second name refers to his posterity, are called Edomians. For, to make it appear what God had bestowed upon him for the sake of his father Isaac, Moses expressly calls him the father of a celebrated and famous people. And certainly it served this purpose not a little to trace the effect and fulfilment of the prophecy in the progeny of Esau, For if the promise of God so mightily flourished towards a stranger, how much more powerfully would it put itself forth towards the children, to whom pertaineth the adoption, and consequently the inheritance of grace? Esau was an obscure man, and a sojourner in that country, whence, therefore, is it that suddenly rulers should spring from him, and a great body of people should flourish, unless because the benediction which proceeded from the mouth of Isaac was confirmed by the result? For Esau did not reign in this desert without opposition, since a people of no ignoble name previously inhabited Mount Seir. On this account Moses relates that the men who had before inhabited that land was mighty, so that it would not have been easy for a stranger to acquire such power as he saw possessed if he had not been divinely assisted. Verse 24. This was that Anar that found the mules. Mules are the adulterous offspring of the horse and the ass. Moses says that Anar was the author of this connection. But I do not consider this as said in praise of his industry, for the Lord has not in vain distinguished the different kinds of animals from the beginning. But since the vanity of the flesh often solicits the children of this world, so that they apply their minds to superfluous matters, Moses marks his unnatural pursuit in Anna, who did not think it sufficient to have a great number of animals, he must add to them a degenerate race produced by unnatural intercourse. Moreover, we learn hence that there is more moderation among brute animals in following the law of nature than in men who invent vicious admixtures. These are the kings that reigned, etc. We must keep in memory what we have said a little before, that reprobates are suddenly exalted, that they may immediately fall, like the herb upon the roofs, which is destitute of root, and has a hasty growth, but withers the more quickly. To the two sons of Isaac had been promised the honour of kings should spring from them. The Edomians first began to reign, and thus the condition of Israel seemed to be inferior. But at length, lapses of time taught how much better it is. by creeping on the ground to strike the roots deep than to acquire an extravagant preeminence for a moment, which speedily vanishes away. There is therefore no reason why the faithful, who slowly pursue their way, should envy the quick children of this world their rapid succession of delights, since the felicity which the Lord promises them is far more stable as it expressed in the psalm, the children's children shall dwell there, and their inheritance shall be perpetual. Psalm 102 verse 28. Chapter 37 verse 1. And Jacob dwelt Moses confirms what he had before declared, that by the departure of Esau, the land was left to holy Jacob as its sole possessor. Although in appearance he did not obtain a single clod, yet contented with the bare sight of the land, he exercised his faith, and Moses expressly compares him with his father, who had been a stranger in that land all his life. Therefore, though by the removal of his brother to another abode Jacob was no little gainer, yet it was the Lord's will that this advantage should be hidden from his eyes, in order that he might depend entirely upon the promise. Verse 2. These are the generations of Jacob. By the word Toledoth, We are not so much to understand the genealogy as a record of events which appears more clearly from the context. For Moses, having thus commenced, does not enumerate sons and grandsons, but explains the cause of the envy of Joseph's brethren, who formed a wicked conspiracy against him and sold him as a slave, as if he had said, having briefly summed up the genealogy of Esau, I now revert to the series of my history as to what happened to the family of Jacob. Moreover, Moses being about to speak of the abominable wickedness of Jacob's sons, begins with the statement that Joseph was dear beyond the rest to his father because he had begotten him in his old age and as a token of tender love had clothed him with a coat woven of many colours. But it was not surprising that the boy should be a great favorite with his aged father, for so it was wont to happen. And no just ground is here given for envy, seeing that sons of a more robust age, by the dictate of nature, might well concede such a point. Moses, however, states this as the cause of Odium, that the mind of his father was more inclined to him than to the rest. The brethren conceived enmity against the boy, whom they see to be more tenderly loved by their father as having been born in his old age. If they did not choose to join in this love to their brother, why did they not excuse it in their father? Hence, then, we perceive their malignant and perverse disposition, but that a many-coloured coat and similar trifles inflamed them to devise a scheme of slaughter, is proof of their detestable cruelty. Moses also says that their hatred increased, because Joseph conveyed the evil speeches of his brethren to their father. Some expound the word evil as meaning some intolerable crime, but others more correctly suppose that it was a complaint of the boy that his brothers vexed him with their reproaches. For what follows in Moses I take to have been added in explanation that we may know the cause for which he had been treated so ill and with such hostility. It may be asked why Moses here accuses only the sons of Bilhah and Zilpah, when afterwards he does not exempt the sons of Leah from the same charge. One indeed of her sons, Reuben, was milder than any of the rest. Next to him was Judah, who was his uterine brother. But what Is it to be said of Simon? What of Levi? Certainly since they were older, it is probable that they were leaders in the affair. The suspicion may, however, be entertained that because these were the sons of concubines and not of true wives, their minds would be more quickly moved with envy, as if their servile extraction on the mother's side subjected them to contempt. Verse 6. And Moses dreamed a dream. Moses, having stated what were the first seeds of this enmity, now ascends higher and shows that Joseph had been elected by the wonderful purpose of God to great things, that this had been declared to him in a dream, and that therefore the hatred of his brethren broke forth into madness. God, however, revealed in dreams what he would do. that afterwards it might be known that nothing had happened fortuitously. But that what had been fixed by a celestial decree was at length, in its proper time, carried forward through Sir Cthuasa's windings to its completion. It had been predicted to Abraham that his seed should be wondrous from the land of Canaan. In order then that Jacob might pass over into Egypt, this method was divinely appointed. namely that Joseph, being president over Egypt in a time of famine, might bring his father thither with his whole family and supply them with food. Now, from the facts first related, no one could have conjectured such a result. The sons of Jacob conspired to put the very person to death, without whom they cannot be preserved. Yea, he who was ordained to be the minister of salvation to them is thrown into a well, and were difficultly rescued from the jaws of death. Driven about by various misfortunes, he seemed to be an alien from his father's house. Afterwards he is cast into prison, as into another sepulchre, where for a long time he languishes. Nothing, therefore, was less probable than that the family of Jacob should be preserved by his means. When he was cut off from it, and carried far away, and not even reckoned among the living, nor did any hope of his liberation remain, especially from the time in which he was neglected by the chief butler, but being condemned to perpetual imprisonment, he was left there to rot. God, however, by such complicated methods, accomplishes what he had purposed. This recording ends on page 611. 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