Commentary on Genesis John Calvin
JOHN CALVIN
or, certainly, in having obtained an equal degree of honor with her sister. Others render it, I am doubled with the duplications of God. But both derive the noun and the verb from the root( פתלpatal,) which signifies a twisted thread. The former of these senses comes to this; that since Rachel has attained a condition equal to that of her sister, there is no reason why her sister should claim any superiority over her. But the latter sense expresses more confident boasting, since she proclaims herself a conqueror, and doubly superior. But a more simple meaning is (in my opinion) adduced by others, namely, that she "wrestled with divine or excellent wrestlings." For the Hebrews indicate all excellence by adding the name of God; because the more excellent anything is, the more does the glory of God shine in it. But perverse is that boasting with which she glories over her sister, when she ought rather suppliantly to have implored forgiveness. In Rachel the pride of the human mind is depicted; because they whom God has endowed with his benefits, for the most part are so elated, that they rage contumeliously against their neighbors. Besides, she foolishly prefers herself to her sister in fruitfulness, in which she is still manifestly inferior. But they who are puffed up with pride have also the habit of malignantly depreciating those gifts which the Lord has bestowed on others, in comparison with their own smaller gifts. Perhaps, also, she expected a numerous progeny, as if God were under obligation to her. She did not, as pious persons are wont to do, conceive hope from benefits received; but, by a confident presumption of the flesh, made herself sure of everything she wished. Hitherto, then, she gave no sign of pious modesty. Whence is this, but because her temporary barrenness had not yet thoroughly subdued her? Therefore we ought the more to beware, lest if God relaxes our punishments, we, being inflated by his kindness, should perish.
9. When Leah saw that she had left bearing. Moses returns to Leah, who, not content with four sons, devised a method whereby she might always retain her superior rank: and therefore she also, in turn, substitutes her maid in her place. And truly Rachel deserved such a reward of her perverse design; since she, desiring to snatch the palm from her sister, does not consider that the same contrivance to which she had resorted, might speedily be employed against herself. Yet Leah sins still more grievously, by using wicked and unjust arts in the contest. Within a short period, she had experienced the wonderful blessing of God; and now, because she ceased from bearing, for a little while, she despairs concerning the future, as if she had never participated in the Divine favor. What, if her desire was strong; why did she not resort to the fountain of blessing? In obtruding, therefore, her maid, she gave proof not only of impatience, but also of distrust; because with the remembrance of Divine mercy, faith also is extinguished in her heart. And we know that all who rely upon the Lord are so tranquil and sedate in their mind, that they patiently wait for what he is about to give. And it is the
COMMENTARY ON GENESIS
just punishment of unbelief when any one stumbles through excessive haste. So much the more ought we to beware of the assaults of the flesh, if we desire to maintain a right course.
As to the name Gad, this passage is variously expounded by commentators. In this point they agree, that( בגדbagad) means the same as if Leah had said "the time of bearing is come."532 But some suppose( גדGad,) to be the prosperous star of Jupiter; others, Mercury; others, good fortune. They adduce Isaiah 65:11, where it is written, "they offer a libation to Gad."533 But the context of the Prophet shows that this ought rather to be understood of the host of heaven, or of the number of false gods; because it immediately follows that they offer sacrifices to the stars, and furnish tables for a multitude of gods: the punishment is then added, that as they had fabricated an immense number of deities, so God will "number" them "to the sword." As it respects the present passage, nothing is less probable than that Leah should extol the planet Jupiter instead of God, seeing that she, at least, maintained the principle that the propagation of the human race flows from God alone. I wonder also that interpreters understand this of prosperous fortune, when Moses afterwards, Genesis 49:19, leads us to an opposite meaning. For the allusion he there makes would be inappropriate, "Gad, a troop shall overcome him," etc., unless it had been the design of
Leah to congratulate herself on the troop of her children. For since she had so far surpassed her sister,534 she declares that she has children in great abundance. When she proclaims herself happy535 in her sixth son, it again appears in what great esteem fecundity was then held. And certainly it is
Venit felicitas In the French translation, "Mon heur est venu." My hour is come. The wordבגדis explained in the margin of the Hebrew Bible byגד באVenit turma, ceu exercitus — a troop or army cometh. See Schindler. — Ed
"Ye are they that forsake the Lord, that forget my holy mountain, that prepare a table for that troop (margin, Meni). — English Translation. Calvin has quoted from memory, and not accurately, having put libation instead of table. — Ed.
Nam quum sesquialtera parte superior esset, praedicat se habere in magna copia liberos.
"And Leah said, Happy am I, for the daughters shall call me blessed; and she called his name Asher." — English Translation. It may be observed that the names given to these children of the hand-maidens were far less indicative of a pious state of mind, than those which Leah had previously given to her own sons. A fact which confirms the remarks of Calvin on the impiety of the course pursued by the rival wives. Rachel seems to make no reference to God in the names of the children of her handmaid; Leah, in imitating the example of her sister, seems to lose her own previous devotional feeling; and both sink in our esteem, as they proceed in their unseemly contentions. — Ed.