COMMENTARIES
THE FIRST BOOK OF MOSES
CALLED
GENESIS
BY JOHN CALVIN
TRANSLATED FROM THE ORIGINAL LATIN, AND COMPARED WITH THE FRENCH EDITION,
OF QUEEN'S COLLEGE, CAMBRIDGE, INCUMBENT OF CHRIST'S CHURCH, HULL
VOLUME SECOND
CHRISTIAN CLASSICS ETHEREAL LIBRARY GRAND RAPIDS, MI
CHAPTER 24.
Genesis 24:1-67
1. And Abraham was old, and well stricken in age: and the LORD had blessed Abraham in all things.
1. Abraham autem senex venit in dies, et Iehova benedixerat Abraham in omnibus.
2. And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh:
3. And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell:
3. Et adjurabo to per Iehovam Deum coeli, et Deum terrae, quod non capies uxorem filio meo de filiabus Chenaanaei, in cujus medio ego habito:
4. But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.
4. Sed ad terram meam, et ad cognationem meam perges, et capies uxorem filio meo Ishac.
5. And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest?
5. Et dixit ad eum servus, Si forsitan noluerit mulier venire post me ad terram hanc, numquid reducendo reducam filium tuum ad terram unde egressus es?
6. And Abraham said unto him, Beware thou that thou bring not my son thither again.
6. Et dixit ad eum Abraham Cave tibi ne forte reducas filium meum illuc.
7. The LORD God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence.
7. Iehova Deus coeli, qui tulit me e domo patris mei, et e terra cognationis meae, et qui loquutus est mihi, et qui juravit mihi, dicendo, Semini tuo dabo terram hane: ipse mittet Angelum suum ante to, et capies uxorem filio meo inde.
8. And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again.
8. Quodsi noluerit mulier pergere post to, mundus eris ab adjuratione mea ista: duntaxat filium meum ne reducas illuc.
9. And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter.
9. Et posuit servus manum suam sub femore Abraham domini sui, et juravit ei super re hac.
10. And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor.
10. Et accepit servus decem camelos e camelis domini sui, et perrexit: quia omne bonum domini sui erat in manu ejus: et surrexit, et profectus est in Aram-naharaim, ad civitatem Nachor.
11. And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water
11. Et genu flectere fecit camelos extra civitatem ad puteum aquae, tempore vespertino, tempore quo egrediuntur mulieres, quae hauriunt.
12. And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham.
12. Et dixit, Iehova Deus domini mei Abraham, occurrere fac nunc coram me hodie, et fac misericordiam cum domino meo Abraham.
13. Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water:
13. Ecce, ego sto juxta fontem aquae, et filiae virorum civitatis egrediuntur ad hauriendam aquam.
14. And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast shewed kindness unto my master.
15. And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder.
15. Et fuit, antequam ipse complevisset loqui, ecce, Ribca egrediebatur, quae nata erat Bethuel filio Milchah uxoris Nachor fratris Abraham, et hydria ejus erat super humerum ejus.
16. And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up.
16. Puella autem erat pulchra aspectu valde, virgo, et vir non cognoverat eam: quae descendit ad fontem, et implevit hydriam suam, et ascendit.
17. And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher.
17. Itaque cucurrit servus in occursum ejus, et dixit, Potum da mihi nunc parum aquae ex hydria tua.
18. And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him drink.
18. Et dixit, Bibe, domine mi: et festinavit, et demisit hydriam suam super manum suam, et potum dedit ei.
19. And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking.
19. Ubi complevit potum dare ei: tune dixit, Etiam camelis tuis hauriam, donec compleverint bibere.
20. And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels.
20. Et festinavit, et effudit hydriam suam in canale, et cucurrit adhuc ad puteum ut hauriret: et hausit omnibus camelis ejus.
21. And the man wondering at her held his peace, to wit whether the LORD had made his journey prosperous or not.
22. And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;
22. Et fuit, quum complevissent cameli bibere, protulit vir inaurem auream, semissis pondus ejus: et duas armillas, et posuit super manus ejus: decem aurei pondus earum.
23. And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in?
23. Et jam dixerat, Filia, cujus es? indica nunc mihi, numquid est in domo patris tui locus nobis ad pernoctandum?
24. And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bare unto Nahor.
24. Et dixerat ad eum, Filia Bethuel sum, filii Milchah, quem peperit ipsa nachor.
25. She said moreover unto him, We have both straw and provender enough, and room to lodge in.
25. Et dixit ad eum, Etiam palea, etiam pabulum multum est apud nos, etiam locus ad pernoctandum.
26. And the man bowed down his head, and worshipped the LORD.
26. Et inclinavit se vir, et incurvavit se Iehova.
27. And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren.
27. Et dixit, Benedictus Iehova Deus domini mei Abraham, qui non dereliquit misericordiam suam et veritatem suam a domino meo. Ego in via, duxit me Iehova ad domum fratrum domini mei.
28. And the damsel ran, and told them of her mother's house these things.
28. Et cucurrit puella, et nuntiavit domui matris suae secundum verba haec.
29. And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well.
29. Et ipsi Ribca erat frater, et nomen ejus Laban: et cucurrit Laban ad virum foras ad fontem.
30. And it came to pass, when he saw the earring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he stood by the camels at the well.
30. Fuit autem, quum vidisset inaurem et armillas in manibus sororis suae, et quum audisset ipse verba Ribca sororis suae, dicendo, Sic loquutus est ad me vir: venit a virum, et ecce, stabat juxta camelos, juxta fontem.
31. And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels.
32. And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him.
33. And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on.
34. And he said, I am Abraham's servant.
34. Dixit igitur, Servus Abraham sum.
35. And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses.
36. And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath.
37. And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell:
37. Et jurare fecit me dominus meus, dicendo, Non capies uxorem filio meo de filiabus Chenaanaei, in cujus terra ego habito:
38. But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son.
38. Sed ad domum patris mei perges, et ad familiam meam, et capies uxorem filio meo.
39. And I said unto my master, Peradventure the woman will not follow me.
39. Et dixi domino meo, Forsitan non perget mulier post me.
40. And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house:
40. Et dixit ad me, Iehova, in cujus conspectu ambulavi, mittet Angelum suum tecum, et secundabit viam tuam: et capies uxorem filio meo de familia mea, et de domo patris mei.
41. Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath.
42. And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go:
42. Veni igitur hodie ad fontem, et dixi, Iehova Deus domini mei Abraham, si tu nunc secundas viam meam, per quam ego ambulo:
43. Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink;
43. Ecce, ego sto juxta fontem aquae: itaque sit, virgo quae egredietur ad hauriendum, et dixero ei, Da mihi potum nunc parum aquae ex hydria tua:
44. And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master's son.
44. Et dixerit mihi, Etiam tu bibe, et etiam camelis tuis hauriam: ipsa sit uxor, quam praeparavit Iehova filio domini mei.
45. And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee.
45. Ego antequam complerem loqui in corde meo, ecce, Ribca egrediebatur, et hydria ejus erat super humerum ejus, et descendit ad fontem, et hausit: et dixi ad eam, Da mihi potum nunc.
46. And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also.
46. Et festinavit, et demisit hydriam suam desuper se, et dixit, Bibe, et etiam camelis tuis potum dabo. Et bibi, et etiam camelis dedit potum.
47. And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands.
48. And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son.
48. Et inclinavi me, incurvavique me Iehovae, et benedixi Iehovae Deo domini mei Abraham, qui duxit me per viam veritatis, (vel certam fidem,) ut acciperem filiam fratris domini mei filio ejus.
49. And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left.
50. Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good.
51. Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the LORD hath spoken.
51. Ecce, Ribca coram to, accipe, et vade: et sit uxor filio domini tui, quemadmodum loquutus est Iehova.
52. And it came to pass, that, when Abraham's servant heard their words, he worshipped the LORD, bowing himself to the earth.
52. Et fuit, quando audivit servus Abraham verba eorum, incurvavit se super terram Iehovae.
53. And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things.
53. Et protulit servus vasa argentea, et vasa aurea, et vestes, et dedit ipsi Ribcae, et pretiosa dedit fratri ejus, et matri ejus.
54. And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master.
55. And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go.
56. And he said unto them, Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master.
56. Et dixit ad eos, Ne retardetis me, quando Iehova secundavit viam meam: dimittite me, et ibo ad dominum meum.
57. And they said, We will call the damsel, and enquire at her mouth.
58. And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go.
59. And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men.
60. And they blessed Rebekah, and said unto her, Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them.
60. Et benedixerunt Ribcae, et dixerunt ei, Soror nostra es, sis in millia decem millium, et haereditet semen tuum portam odio habentium illud.
61. And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.
62. And Isaac came from the way of the well Lahairoi; for he dwelt in the south country.
63. And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming.
63. Et egressus erat Ishac ad orandum in agro, dum declinaret vespera: et elevavit oculos suos, et vidit, et ecce, cameli veniebant.
64. And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel.
64. Tunc elevavit Ribcah oculos suos, et vidit Ishac, et projecit se de camelo.
65. For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself.
66. And the servant told Isaac all things that he had done.
67. And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death
67. Et introduxit eam Ishac in tabernaculum Sarah matris suae, et accepit Ribcah, fuitque ei in uxorem, at delexit cam: et consolatus est se Ishac post matrem suam.
1. And Abraham was old. Moses passes onwards to the relation of Isaac's marriage, because indeed Abraham, perceiving himself to be worn down by old age, would take care that his son should not marry a wife in the land of Canaan. In this place Moses expressly describes Abraham as an old man, in order that we may learn that he had been admonished, by his very age, to seek a wife for his son: for old age itself, which, at the most, is not far distant from death, ought to induce us so to order the affairs of our family, that when we die, peace may be preserved among our posterity, the fear of the Lord may flourish, and rightly-constituted order may prevail. The old age of Abraham was indeed yet green, as we shall see hereafter; but when he reckoned up his own years he deemed it time to consult for the welfare of his son. Irreligious men, partly because they do not hold marriage sufficiently in honor, partly because they do not consider the importance attached especially to the marriage of Isaac, wonder that Moses, or rather the Spirit of God, should be employed in affairs so minute; but if we have that reverence which is due in reading the Sacred Scriptures, we shall easily understand that here is nothing superfluous: for inasmuch as men can scarcely persuade themselves that the Providence of God extends to marriages, so much the more does Moses insist on this point. He chiefly, however, wishes to teach that God honored the family of Abraham with especial regard, because the Church was to spring from it. But it will be better to treat of everything in its proper order.
2. And Abraham said unto his eldest servant. Abraham here fulfils the common duty of parents, in laboring for and being solicitous about the choice of a wife for his son: but he looks somewhat further; for since God had separated him from the Canaanites by a sacred covenant, he justly fears lest Isaac, by joining himself in affinity with them, should shake off the yoke of God. Some suppose that the depraved morals of those nations were so displeasing to him, that he conceived the marriage of his son must prove unhappy if he should take a wife from among them. But the special reason was, as I have stated, that he would not allow his own race to be mingled with that of the Canaanites, whom he knew to be already divinely appointed to destruction; yea, since upon their overthrow he was to be put into possession of the land, he was commanded to treat them with distrust as perpetual enemies. And although he had dwelt in tranquility among them for a time, yet he could not have a community of offspring with them without confounding things which, by the command of God, were to be kept distinct. Hence he wished both himself and his family to maintain this separation entire.
Put, I pray thee, thy hand. It is sufficiently obvious that this was a solemn form of swearing; but whether Abraham had first introduced it, or whether he had received it from his fathers, is unknown. The greater part of Jewish writers declare that Abraham was the author of it; because, in their opinion, this ceremony is of the same force as if his servant had sworn by the sanctity of the divine covenant, since circumcision was in that part of his person. But Christian writers conceive that the hand was placed under the thigh in honor of the blessed seed. Yet it may be that these earliest fathers had something different in view; and there are those among the Jews who assert that it was a token of subjection, when the servant was sworn on the thigh of his master. The more plausible opinion is, that the ancients in this manner swore by Christ; but because I do not willingly follow uncertain conjectures, I leave the question undecided. Nevertheless the latter supposition appears to me the more simple; namely, that servants, when they swore fidelity to their lords, were accustomed to testify their subjection by this ceremony, especially since they say that this practice is still observed in certain parts of the East. That it was no profane rite, which would detract anything from the glory of God, we infer from the fact that the name of God is interposed. It is true that the servant placed his hand under the thigh of Abraham, but he is adjured by God, the Creator of heaven and earth; and this is the sacred method of adjuration, whereby God is invoked as the witness and the judge; for this honor cannot be transferred to another without casting a reproach upon God. Moreover, we are taught, by the example of Abraham, that they do not sin who demand an oath for a lawful cause; for this is not recited among the faults of Abraham, but is recorded to his peculiar praise. It has already been shown that the affair was of the utmost importance, since it was undertaken in order that the covenant of God might be ratified among his posterity. He was therefore impelled, by just reasons, most anxiously to provide for the accomplishment of his object, by taking an oath of his servant: and beyond doubt, the disposition, and even the virtue of Isaac, were so conspicuous, that in addition to his riches, he had such endowments of mind and person, that many would earnestly desire affinity with him. His father, therefore, fears lest, after his own death, the inhabitants of the land should captivate Isaac by their allurements. Now, though Isaac has hitherto steadfastly resisted those allurements, the snares of which few young men escape, Abraham still fears lest, by shame and the dread of giving offense, he may be overcome. The holy man wished to anticipate these and similar dangers, when he bound his servant to fidelity, by interposing an oath; and it may be that some secret necessity also impelled him to take this course.
3. That thou shalt not take a wife. The kind of discipline which prevailed in Abraham's house is here apparent. Although this man was but a servant, yet, because he was put in authority by the master of the family, his servile condition did not prevent him from being next in authority to his lord; so that Isaac himself, the heir and successor of Abraham, submitted to his direction. To such an extent did the authority of Abraham and reverence for him prevail, that when he substituted a servant in his place, he caused this servant, by his mere will or word, to exercise a power which other masters of families find it difficult to retain for themselves. The modesty also of Isaac, who suffered himself to be governed by a servant, is obvious; for it would have been in vain for Abraham to enter into engagements with his servant, had he not been persuaded that his son would prove submissive and tractable. It here appears what great veneration he cherished towards his father; because Abraham, relying on Isaac's obedience, confidently calls his servant to him. Now this example should be taken by us as a common rule, to show that it is not lawful for the children of a family to contract marriage, except with the consent of parents; and certainly natural equity dictates that, in a matter of such importance, children should depend upon the will of their parents. How detestable, therefore, is the barbarity of the Pope, who has dared to burst this sacred bond asunder! Wherefore the wantonness of youths is to be restrained, that they may not rashly contract nuptials without consulting their fathers.
4. But thou shalt go unto my country and to my kindred. It seems that, in the choice of the place, Abraham was influenced by the thought, that a wife would more willingly come from thence to be married to his son, when she knew that she was to marry one of her own race and country. But because it afterwards follows that the servant came to Padan Aram, some hence infer that Mesopotamia was Abraham's country. The solution, however, of this difficulty is easy. We know that Mesopotamia was not only the region contained between the Tigris and the Euphrates, but that a part also of Chaldea was comprehended in it; for Babylon is often placed there by profane writers. The Hebrew name simply means, "Syria of the rivers." They give the name Aram to that part of Syria which, beginning near Judea, embraces Armenia and other extensive regions, and reaches almost to the Euxine Sea. But when they especially designate those lands which are washed or traversed by the Tigris and Euphrates, they add the name "Padan:" for we know that Moses did not speak scientifically, but in a popular style. Since, however, he afterwards relates that Laban, the son of Nahor, dwelt at Charran, (Genesis 29:4,) it seems to me probable that Nahor, who had remained in Chaldea, because it would be troublesome to leave his native soil, in process of time changed his mind; either because filial piety constrained him to attend to his decrepit and declining father, or because he had learned that he might have there a home as commodious as in his own country. It certainly appears from the eleventh chapter Genesis 11:1 that he had not migrated at the same time with his father. [3]
5. And the servant said unto him. Since he raises no objection respecting Isaac, we may conjecture that he was so fully persuaded of his integrity as to have no doubt of his acquiescence in his father's will. We must also admire the religious scrupulosity of the man, seeing he does not rashly take an oath. What pertained to the faithful and diligent discharge of his own duty he might lawfully promise, under the sanction of an oath; but since the completion of the affair depended on the will of others, he properly and wisely adduces this exception, "Peradventure the woman will not be willing to follow me."
6. Beware that thou bring not my son thither again. If the woman should not be found willing, Abraham, commending the event to God, firmly adheres to the principal point, that his son Isaac should not return to his country, because in this manner he would have deprived himself of the promised inheritance. He therefore chooses rather to live by hope, as a stranger, in the land of Canaan, than to rest among his relatives in his native soil: and thus we see that, in perplexed and confused affairs, the mind of the holy man was not drawn aside from the command of God by any agitating cares; and we are taught, by his example, to follow God through every obstacle. However, he afterwards declares that he looks for better things. By such words he confirms the confidence of his servant, so that he, anticipating with greater alacrity a prosperous issue, might prepare for the journey.