Commentary on Genesis John Calvin (continued)
JOHN CALVIN
mark the barbarous ferocity of Nimrod. And truly these are the accustomed fruits of a greatness which does not keep within bounds; whence has arisen the old proverb, 'Great kingdoms are great robberies.' It is indeed necessary that some should preside over others; but where ambition, and the desire of rising higher than is right, are rampant, they not only draw with them the greatest and most numerous injuries, but also verge closely upon the dissolution of human society. Yet I rather adopt the opinion of those who say that Asshur is not, in this place, the name of a man, but of a country which derived its appellation from him; and thus the sense will be, that Nimrod, not content with his large and opulent kingdom, gave the reins to his cupidity, and pushed the boundaries of his empire even into Assyria, where he also built new cities.318 The passage in Isaiah (Isaiah 23:13) is alone opposed to this opinion, where he says, 'Behold the land of the Chaldeans, the people was not, Asshur founded it when they inhabited the deserts, and he reduced it to ruin.'319 For the prophet seems to say, that cities were built by the Assyrians in Chaldea, whereas previously, its inhabitants were wandering and scattered as in a desert. But it may be, that the prophet speaks of other changes of these kingdoms, which occurred afterwards. For, at the time in which the Assyrians maintained the sovereignty, seeing that they flourished in unbounded wealth, it is credible that Chaldea, which they had subjected to themselves was so adorned and increased by a long peace, that it might seem to have been founded by them. And we know, that when the Chaldeans, in their turn, seized on the empire, Babylon was exalted on the ruins of Nineveh.
21. Unto Shem also, the father of all the children of Eber. Moses, being about to speak of the sons of Shem, makes a brief introduction, which he had not done in reference to the others. Nor was it without reason; for since this was the race chosen by God, he wished to sever it from other nations by some special mark. This also is the reason why he expressly styles him the 'father of the sons of Eber,' and the elder brother of Japheth.320 For the benediction of Shem does not descend to all his grandchildren indiscriminately, but remains in one family. And although the grandchildren themselves of Eber declined from the true worship of God,
318See the marginal reading of the English version — 'He went out into Assyria.' 319Bishop Lowth's translation of the passage is as follows: — "Behold the land of the Chaldeans;
This people was of no account; (The Assyrian founded it for the inhabitants of the desert;
They raised the watch-towers, they set up the palaces thereof;) This people hath reduced her to ruin." See also his note on this passage, which accords with Calvin's supposition, that the prophet referred to some subsequent period of history. — Ed.
320In the English translation it is, 'The brother of Japheth the elder.' The balance of proof seems to lie in favor of the English translation, and gives the seniority to Japheth. Shem is supposed to be placed first, not on account of his age, but because his was the chosen seed. — Ed.
COMMENTARY ON GENESIS
so that the Lord might justly have disinherited them; yet the benediction was not extinguished, but only buried for a season, until Abraham was called, in honor of whom this singular dignity is ascribed to the race and name of Eber. For the same cause, mention is made of Japheth, in order that the promise may be confirmed, 'God shall speak gently unto Japheth, that he may dwell in the tents of Shem.' Shem is not here called the brother of Ham, inasmuch as the latter was cut off from the fraternal order, and was debarred his own right. Fraternity remained only between them and Japheth; because, although they were separated, God had engaged that he would cause them to return from this dissension into union. As it respects the name Eber, they who deny it to be a proper name, but deduce it from the word which signifies to pass over, are more than sufficiently refuted by this passage alone.