Commentary on Genesis John Calvin (continued)
COMMENTARY ON GENESIS
the bond of religion is superadded, we are harder than iron, if we are not inclined to the exercise of compassion. And we must observe, that they expressly mention the God of Jacob: because the peculiar faith and worship by which they were distinguished from the rest of the nations, ought to unite them with each other in a closer bond: as if God, who had adopted that family, stood forth in the midst of them as engaged to produce reconciliation.
And Joseph wept when they spake unto him. It cannot be ascertained with certainty from the words of Moses, whether the brethren of Joseph were present, and were speaking, at the time he wept. Some interpreters imagine that a part was here acted designedly; so that when the mind of Joseph had been sounded by others, the brethren, soon afterwards, came in, during the discourse. I rather incline to a different opinion; namely, that, when he knew, from the messengers, that their minds were tormented, and they were troubling themselves in vain, he was moved with sympathy towards them. Then, having sent for them, he set them free from all care and fear; and their speech, when they themselves were deprecating his anger, drew forth his tears. Moreover, by thus affectionately weeping over the sorrow and anxiety of his brethren, he affords us a remarkable example of compassion. But if we have an arduous conflict with the impetuosity of an angry temper, or the obstinacy of a disposition to hatred, we must pray to the Lord for a spirit of meekness, the force of which manifests itself not less effectually, at this day, in the members of Christ, than formerly in Joseph.
19. Am I in the place of God? Some think that, in these words, he was rejecting the honor paid him: as if he would say, that it was unjustly offered to him, because it was due to God alone. But this interpretation is destitute of probability, since he often permitted himself to be addressed in this manner, and knew that the minds of his brethren were utterly averse to transfer the worship of God to mortal man. And I equally disapprove another meaning given to the passage, which makes Joseph refuse to exact punishment, because he is not God: for he does not restrain himself from retaliating the injury, in the hope that God will prove his avenger. Others adduce a third signification; namely, that the whole affair was conducted by the counsel of God, and not by his own: which though I do not entirely reject, because it approaches the truth, yet I do not embrace the interpretation as true. For the word(תחתtachat) sometimes signifies instead of, sometimes it means subjection. Therefore if the note of interrogation were not in the way, it might well be rendered, "Because I am under God;" and then the sense would be, "Fear not, for I am under God;" so that Joseph would teach them, that because he is subject to the authority of God, it is not his business to lead the way, but to follow. But, whereas(הhe,) the note of interrogation, is prefixed to the word, it cannot be otherwise expounded than to mean that it would be wrong for him, a mortal man, to presume to thwart the counsel of God. But as to the sum of the matter, there is no ambiguity. For