Commentary on Genesis John Calvin (continued)
COMMENTARY ON GENESIS
benediction, which is shortly afterwards related, more fully confirms what I have alluded to, that the grace of God towards both is commended, in order that Manasseh, considering that more was given to him than he deserved, might not envy his brother. Moreover, this blessing pronounced on Ephraim and Manasseh is not to be taken in the same sense as the former, in which it is said, In thy seed shall all nations be blessed: but the simple meaning is, that the grace of God should be so conspicuous towards the two sons of Joseph, as to furnish the people of Israel with a form by which to express their good wishes.
21. And Israel said unto Joseph. Jacob repeats what he had said. And truly all his sons, and especially Joseph and his sons, required something more than one simple confirmation, in order that they might not fix their abode in Egypt, but might dwell, in their minds, in the land of Canaan. He mentions his own death, for the purpose of teaching them that the eternal truth of God by no means depended on the life of men: as if he had said, my life, seeing it is short and fading, passes away; but the promise of God, which has no limit, will flourish when I also am dead. No vision had appeared unto his sons, but God had ordained the holy old man as the intermediate sponsor of his covenant. He therefore sedulously fulfills the office enjoined upon him, taking timely precaution that their faith should not be shaken by his death. So when the Lord delivers his word to the world by mortal men, although they die, having finished their course of life according to the flesh; yet the voice of God is not extinguished with them, but quickens us even at the present day. Therefore Peter writes, that he will endeavor, that after his decease, the Church may be mindful of the doctrine committed unto him. (2 Peter 1:15.)
Unto the land of your fathers. It is not without reason that he claims for himself and his fathers, the dominion over that land in which they had always wandered as strangers; for whereas it might seem that the promise of God had failed, he excites his sons to a good hope, and pronounces, with a courageous spirit, that land to be his own, in which, at length, he scarcely obtained a sepulcher, and that only by favor. Whence then was this great confidence, except that he would accustom his sons, by his example, to have faith in the word of God? Now this doctrine is also common to us; because we never rely with sufficient firmness on the word of God, so long as we are led by our own feelings. Nay, until our faith rises to lay hold on those things which are removed afar off, we know not what it is to set our seal to the word of God.
22. I have given to thee one portion. In order to increase the confidence of his son Joseph, Jacob here assigns him a portion beyond his proper lot. Some expound the passage otherwise; as if he called him a double heir in his two sons, thus honoring him with one portion more than the rest. But there is no doubt that he means a certain territory. And John, (John
JOHN CALVIN
4:5,) removes all controversy; for, speaking of the field adjoining Sychar, which before was called Shechem, says, it was that which Jacob gave to his son Joseph. And, in the last chapter of Joshua, (Joshua 24:32,) it is said to have come into the possession of the sons of Joseph. But in the word (שכםshechem,) which among the Hebrews signifies a part, allusion is made to the proper name of the place. But here a question arises; how can he say that he had obtained the field by his sword and by his bow, which he had purchased with money, as is stated before, (Genesis 33:19,) and is again recorded in the above mentioned chapter of Joshua? Seeing, however, that only a small portion of the field, where he might pitch his tents, was bought, I do not doubt that here he comprised a much greater space. For we may easily calculate, from the price, how small a portion of land he possessed, before the destruction of the city. He gives, therefore, now to his son Joseph, not only the place of his tent, which had cost a hundred pieces of silver, but the field which had been the common of the city of Sychar. But it remains to inquire how he may be said to have obtained it by his sword, whereas the inhabitants had been wickedly and cruelly slain by Simon and Levi. How then could it be acquired by the right of conquest, from those against whom war had been unjustly brought; or rather, against whom, without any war, the most cruel perfidy had been practiced? Jerome resorts to allegory, saying that the field was obtained by money, which is called strength, or justice. Others suppose a prolepsis, as if Jacob was speaking of a future acquisition of the land: a meaning which, though I do not reject, seems yet somewhat forced. I rather incline to this interpretation: first, that he wished to testify that he had taken nothing by means of his two sons Simon and Levi; who, having raged like robbers, were not lawful conquerors, and had never obtained a single foot of land, after the perpetration of the slaughter. For, so far were they from gaining anything, that they compelled their father to fly; nor would escape have been possible, unless they had been delivered by miracle. When, however, Jacob strips them of their empty title, he transfers this right of victory to himself, as being divinely granted to him. For though he always held their wickedness in abhorrence, and will show his detestation of it in the next chapter Genesis 49:1; yet, because they had armed his whole household, they fought as under his auspices. Gladly would he have preserved the citizens of Shechem, a design which he was not able to accomplish; yet he appropriates to himself the land left empty and deserted by their destruction, because, for his sake, God had spared the murderers.649
Notes
COMMENTARY ON GENESIS
Perhaps this interpretation of a confessedly obscure passage, will be deemed rather ingenious than solid. It is supposed by many, that Jacob refers to some transaction of which no record is preserved. He may, like Abraham, on some occasion, have armed his household to recover from the hands of the Amorites the field of Sheehem, which he had previously purchased. But the whole must be left in hopeless obscurity. Ainsworth thinks that Jacob is speaking proleptically, and representing the future conduct of his children under Joshua, whose sword and bow he here calls his own. But this seems far-fetched. The Chaldee interpretation, that the sword and bow are figuratively used for prayer and supplication, is still more improbable. — Ed.
Chapter 49
CHAPTER 49
Genesis 49:1-33
Genesis 49:1-33
1 And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.
1. Postea vocavit Jahacob filios suos, et dixit, Congregate vos, et annuntiabo bovis quod eventurum est vobis in novissino dierum.
2 Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.
2. Congregate vos, et audite filii Jahacob, audite inquam Israel patrem vestrum.
3 Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:
3. Ruben primogenitus meus, tu fortitudo mea, et principium roboris mei: excellentia dignitatis et excellentia roboris.
COMMENTARY ON GENESIS
4 Unstable as water, thou shalt not excel; because thou wentest up to thy father's bed; then defiledst thou it: he went up to my couch.
4. Velocitas fuit tibi instar aquae, non excelles: quia ascendisti cubile patris tui, tune polluisti stratum meum, evanuit.
5 Simeon and Levi are brethren; instruments of cruelty are in their habitations.
5. Simhon et Levi fratres, arma iniquitatis in habitationibus eorum.
6 O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.
6. In secretum eorum non veniat anima mea, in coetu eorum non uniaris lingua mea: quia in furore suo occiderunt virum, et voluntate sua eradicaverunt murum.
7 Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.
7. Maledictus furor eorum, quia robustus, et ira eorum, quia dura est: dividam eos in Jahacob et dispergam eos in Israel.
8 Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies;
8. Jehudah es to, laudabunt to fratres tui: manus tua erit in cervice inimicorum tuorum, incurvabunt se tibi filii patris tui. thy father's children shall bow down before thee.
9 Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?
9. Ut catulus leonis Jehudah: e praeda, fili mi, ascendisti: incurvavit se, cubuit sicut leo, sicut leo major, quis suscitabit eum?
10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be
10. Non recedet secptrum ex Jehudah, et Legislator e medio pedum ejus, donec veniat Messias: et ei erit aggregatio populorum.
JOHN CALVIN
11 Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes:
11. Ligans ad vitem pullum suum, et ad ramum filium asinae suae: lavit in vino vestimentum suum, et in sanguine uvarum operimentum suum.
12 His eyes shall be red with wine, and his teeth white with milk.
12. Rubicundus oculis a vino, et dcandidus dentibus a lacte.
13 Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon.
13. Zebulon in portu marium habitabit, et erit in portum navium, et terminus ejus usque ad Sidon.
14 Issachar is a strong ass couching down between two burdens:
14. Issachar ut asinus osseus, cubans inter duas sarcinas.
15 And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute.
15. Ed vidit requiem, quod esset bonum: et terram quod esset pulchra, et inclinavit humerum suum ad portandum, et fuit tributo serviens.
16 Dan shall judge his people, as one of the tribes of Israel.
16. Dan judicabit populum suum sicut unus e tribubus Israel.
17 Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.
17. Erit Dan ut serpens juxta viam, ut cerastes juxta semitam, mordens calcaneos equi, et cecidit equitans retrosum.
18 I have waited for thy salvation, O LORD.
18. Salutem tuam exspectavi Jehova.
19 Gad, a troop shall overcome him: but he shall overcome at the last.
19. Gad, exercitus succidet eum, et ipse succidet ad extremum.
COMMENTARY ON GENESIS
20 Out of Asher his bread shall be fat, and he shall yield royal dainties.
20. Aser, erit pinguis panis ejus, et ipse dabit delicias regis.
21 Naphtali is a hind let loose: he giveth goodly words.
21. Naphthali ut cerva dimissa, dans eloquia pulchritudinis.
22 Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall:
22. Ut arbor fructificans Joseph, ut ramus crescens juxta fontem, rami incedent super murum.
23 The archers have sorely grieved him, and shot at him, and hated him:
23. Et amaritudine affecerunt eum, et jaculati sunt, et odio habuerunt eum sagittarii.
24 But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:)
24. Et mansit in fortitudine arcus ejus, et roboraverunt se brachia manuum ejus a manibus potentis Jahacob, inde pastor lapidis Israel.
25 Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb:
25. A Deo patris tui, et adjuvabit to: et ab Omnipotente, et benedicet tibi benedictionibus coeli sursum, benedictionibus abyssi cubantis deorsum, benedictionibus uberum et vulvae.
26 The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.
26. Benedictiones patris tui fortiores fuerunt benedictionibus genitorum meorum, usque ad terminum collium perpetuorum erunt super caput Joseph, et super verticem Nazaraei inter fratres suos.