Commentary on Genesis and Exodus, Book 1 · Chapter 33
CHAP. XXXIII.
1. The Contents.
IN this Chapter is set forth, first, Iacobs meeting of Esau, and the manner thereof: Secondly, their departure each from the other. In the first part, on Iacobs behalfe wee have his policie, in placing of his wives and children in order, vers. 1, 2. his humility, in gesture, bowing himselfe seven times; in speech, hee calleth himselfe Esaus servant, vers. 5. and saith he had seene his face, as if he had seene the face of God, vers. 10. his liberality, in forcing his brother Esau to take his present, vers. 11.
In Esau we are to consider his humanity, in imbracing Iacob, vers. 4. his courtesie, in offering first to goe with Iacob, who excuseth himselfe by the tendernesse of his children and cattell, vers. 13. then to leave some of his company with him, vers. 15, 16.
In Iacobs departure there is expressed his acts domesticall, in building an house for himselfe, and booths for his cattell, first in Succoth, then Sechem, vers. 17, 18. politicall or civill, in buying a parcell of ground; religious, in building an Altar, vers. 20.
2. The divers readings.
v. 5. Who are these with thee, and doe they appertaine unto thee? H. who are these with thee?H. ad. cat. the children which God hath given me. C.H.B. wherewith God hath beene mercifull to me. S. which God of his grace hath given. G.T.P. chanan signifieth to grant in mercy.
v. 7. When they had worshipped likewise. S.H.C. did their obeysance. B. bowed themselves.T.G.r. T.P.G.r. T.P.G. and so doth the Latine translate also, vers. 6. hebr. shacah, to bow: as Isay 51.23. bow downe that wee may goe over. Ioseph being bidden drew neare. T. Ioseph drew neare. c…t.
v. 10. Be favourable to me. H. thou shalt blesse me. S. thou hast accepted me cater.H.S. mut. temp. H.c.
v. 10. As though I had seene the face of a prince. C. the face of God. cat.
v. 11. God hath given me… all things. H. I have all things. S.G.C.P. I have of all things. T. or enough. B. all things. heb.
H.S.c.v. 12. I will beare thee company. H. let us goe the right way. S. I will goe over against thee. C. I will goe before thee. T.B.G.P. …, before, against.
divers. sig. B. Gr.v. 13. Kine with young. H.S.B.G. giving suck…. T.P.C. …, signifieth both.
v. 13. If they over-drive them they will die all in one day. H. if they over-drive them but … day they will die. cat.
H. trans. H.S.C.c.v. 14. I will follow softly his foot-steps … I see my children are able. H. I will be … in the way, according to the leasure of that which walketh before me, and according to the foot of these little ones. S. I will lead … easily, according to the pace of the family before me, and the pace of the children. C. I will … a guide to drive those things gently that are before me for my com…ding. T. I will drive softly according to the pace of the cattell that is before me, and as the children shall indure. B.G. according to the foot or … of the (worke) or drift that is before me. P. heb.
H.S.c.v. 15. It is not necessary, I onelyonly need this one thing, that I may finde grace in thy sight, my Lord. H. it is enough that I have found favour. &c. S. let me finde favour in the sight of my Lord. cater.
S. ap f. pr. H.S.B. pr. f. …p.v. 17. Iacob went to his tabernacles. S. to Succ…h cater.
v. 18. Iacob came to Salem, a City of the Sich…ites. H.S.B. Iacob came safe to the City Sichem. cater. Salem signifieth both the name of a City, and perfect, sound.
v. 29. Of Hemor▪ S. of the sonnes of Hemor. cater, for an hundred lambs. H.S.C. for an hundred peeces of money. T.B.G.P. chesitah signifieth money stamped with that marke.
v. 20. He called upon the mighty God of Israel. H.S. he sacrificed upon it before the mighty God of Israel C. he called it the mighty God of Israel. B.G. heb. he called it the Altar of the mighty God of Israel. T.
3. The explanation of doubtfull questions.
QUEST. I. The order of Iacobs company, and the reason thereof.
Vers. 1. HE divided the children, &c. Iacob doth dispose his company in order, not onelyonly for decency and comelinesse sake▪ but both to move commiseration and pitie in Esau, when he saw the mothers with their children, as also to this end, that if he smote one company with the sword, the other might escape, and therefore he placeth the dearest unto him, Rachel with Ioseph in the last place, as furthest from danger, Mercer. 2. But whereas Ioseph of Rachel, is preferred before Iudah of L…b, it may be answered, that …s yet it was not revealed unto him that the Messiah should come of Iudah: and Ioseph also proved a most excellent man, Calvin. 3. Iacob goeth first himselfe ready to be offered up in sacrifice for the safety of the flocke, therein shewing himselfe an example of a good Pastor, Calvin.
QUEST. II. To whom Iacob bowed himselfe, and wherefore.
Vers. 3. HE bowed seven times to the ground. 1. He adored not or worshipped God in this inclining and bowing of himselfe, as some thinke, but he bowed himselfe to his brother, as the text sheweth, Mercer. 2. There were divers fashions used in bending and bowing of the body; sometime by bowing of the head, and inclining of the body, sometime by bowing of the knee, 1 King. 19.18. sometime by kissing the hand,Of divers kinds of bowing the body. as Iob. 31.27. If my mouth did kisse my hand, that is, if I adore the Sunne when he shined: as this use is retained still in saluta…ions to kisse the hand: sometime they bowed the body to the ground, as Nathan did to David, 1 King. 1.23. and Iacob in this place to Esau, Perer. 3. Neither doth Iacob by this meanes betray or give over his birth-right, in calling himselfe Esaus servant, but he is content to yeeld this temporall service to Esau, not doubting but the promise should be fulfilled in his posterity: for so indeed the Idumeans did serve the Israelites from Davids time to Ioram, an hundred and twenty years, but the Israelites never served the Idumeans, Mercer.
QUEST. III. Whether Esau were in truth reconciled to Iacob.
Vers. 4. THen Esau came to meet him. 1. Some Hebrewes thinke that Esau did but dissemble his affection at this time. 2. But it is more like that Esaus heart was changed by the speciall worke of God; some doe gather so, because the word vajecabechehu, which signified, He kissed him, is pointed throughout, of which sort the Masorites note but fifteene: But it is otherwise collected, both by the circumstances here used, Esau runneth to meet Iacob, he embraceth him, kisseth him, and weepeth: as also we reade not of any hatred after this shewed to Iacob, but that they were perfectly reconciled, and both buried their father together, Gen. 35.29. 3. But whereas some inferre hereupon, that Esau being thus ready to be reconciled to Iacob, did follow his fathers precepts and doctrine, and therefore doubt not but that he was saved, it cannot be hence concluded; certaine it is that Esau posterity did wholly fall away from the worship of God, Mercer.
QUEST. IV. Why Ioseph is named before Rachel.
Vers. 7. AFter Ioseph and Rachel drew neare, &c. 1. Ioseph is not put before Rachel, that he might keepe her from Esau his rage and violence, left hee might desire her being a beautifull woman, as R. Salomon: for Ioseph was but six yeare old, and therefore not able to preserve his mother from any such attempts. 2. Some thinke because Ioseph was Rachels onelyonly sonne, and dearely beloved of her, he is named first, Mercer. 13. But it is more like, that Ioseph being the youngest of all the rest, went before his mother, as mothers use to put their little ones first, and so he is named according to his place, Iun.
QUEST. V. Why Esau refused Iacobs present.
Vers. 8. WHat meanest thou by all this drove? &c. 1. The Hebrewes note, that Esau his questions are short; Iacobs answers large: because it is the manner of proud stately men to speake briefly, and hardly to bring forth halfe their words: and beside, Iacob often in his speech maketh mention of God, so doth not Esau. 2. Esau asketh not whose droves these were, as ignorant thereof, but because he would in Iacobs presence take occasion to refuse the present, … 2. It seemeth that Esau had not accepted of the present by the way which Iacob had sent before, no… as Ramban thinketh, as though the messengers were afraid of Esaus company, and so fled away: neither did Esau refuse it of hatred to his brother, for Iacobs prayer was heard, and it began presently to take effect: neither yet doth Esau in refusing the present, yeeld therein the birth-right to Iacob, but he deserteth the receit thereof till he came to Iacob, that he might shew his brotherly affection frankly and freely, not purchased before, or procured by any gift or present, Iun.
QUEST. VI. How Iacob saith he had seene the face of Esau at the face of God.
Vers. 10. I Have seene thy face, as if I had seene the face of God. 1. Iacob flattereth not as some thinke, to insinuate himselfe to his brother, sic Tostat. but he speaketh from his heart. 2. Neither, as the Hebrewes, doth Iacob to terrifie his brother make mention of that vision wherein he saw the Angell face to face. 3. Not yet doth he meane as the Chalde readeth, that he had seene the face, as of some great or excellent man. 4. Not as Augustine conj…ctureth, by the name of God here doth hee understand such as the gods of the Gentiles were; Sic non prajudicatur honori Dei; And so these words doe not prejudice the honour of the true God, in that he resembleth Esaus face to the face of God, quaest. 105. in Genes. for Iacob was farre off from assuming into his mouth the name of the heathen gods. 5. But in the effect Iacob saith thus much, that he acknowledged this to be Gods worke, that Esau was thus reconciled toward him: and the friendly countenance of his brother hee taketh as an argument of the favour of God toward him, Mercer. Calvin. Iun.
QUEST. VII. By what reason Iacob perswaded Esau to accept of his present.
Vers. 11. TAke my blessing. Iacob useth divers reasons to perswade Esau to take his present: 1. Take it of my hand, that is, who am thy brother, Marlor. 2. He calleth it a blessing, not in the passive sense, as where with God had blessed him, but in the active, they used to blesse in the offering of their gifts: this therefore should be a signe of perfect reconciliation, that thereby they should take occasion one to blesse another, Mercer. 3. It is brought the…, that is, I have sorted it out, and appointed it for thee, let me not lose my labour. 4. I have enough, God hath blessed me: it shall be no hinderance unto mee if thou accept of my present, Vatab.
QUEST. VIII. Whether Iacob lied in saying he would goe to mount Seir to his brother.
Vers. 14. TIll I come to my Lord into Seir. 1. Some thinke that Iacob did goe to Seir to his brother, though it be not mentioned in the story: but it appeareth by Iacobs excuse, that if he feared to accompany his brother in the way, he had greater cause to feare his brother at home in his owne Countrey. 2. Some thinke that this was officio s…m mendacium, an officious lie, Tostat. and that Iacob promised one thing, and purposed another, Calvin. But where the Patriarks acts may otherwise be defended, we should not easily yeeld them to be infirmities. 3. The Hebrewes make a mystery here; as where Iacob saith, Let my Lord goe before, and I will follow; they apply it to Esaus posterity, who had the government of Kings 600. yeares before Israel had any King: and in that Iacob promiseth to goe up to Seir, they referre the accomplishment thereof till the comming of Messiah, according to the prophesie of Obadiah, vers. 21. The Saviours shall come vp to mount Sion, to judge the mount of Esau. But it is evident that Iacob here hath no such mysticall meaning, speaking of his owne comming, in his owne person. 4. Wherefore it is rather like that Iacob did thinke to goe to Seir, and so purposed, but yet conditionally, if God would, or if he should see nothing to the contrary, Iun. As all such promises are hypotheticall and conditionall; and that upon better reasons he afterward changed his minde, or was otherwise directed by the Lord, Lyranus. As Saint Paul purposed to goe into Spaine, but it is like that he was otherwise letted and came not thithither.
QUEST. IX. Whether Saint Paul according to his purpose were ever in Spaine.
ANd here by the way, though it be the opinion of divers ancient writers, as of Cyrillus, Athanasius, Chrysostome, Hierome, to whom subscribe Tostatus, Pererius, that Saint Paul according to his determination was in Spaine: yet it is more probable, that being otherwise hindered hee arrived not there at all. 1. Because he purposed to passe by Rome into Spaine, Rom. 15.28. and to be brought on his way thitherward by the disciples of Rome, vers. 24. But when Saint Paul came to Rome, he remained as a prisoner in his house, having a souldier appointed to keepe him, and so continued two yeares, Act. 28.16, 30. therefore it is not like that he was at liberty then to hold his purpose. 2. Saint Paul being at Rome, if he were thence delivered, which is uncertaine, did visit the East Churches presently, Heb. 13.19. that I may be restored to you more quickly; and purposed to continue and remaine with them, Philip. 1.25. This I am sure, that I shall abide, and with you all continue. If he quickly and speedily returned to the East Churches, and continued with them, it is not like that hee went so farre West-ward. It was an usuall thing with the Apostle to faile in these purposes, in disposing of his journeyes; sometime otherwise directed by Gods spirit, Act. 16.7. sometime letted by Satan, 1 Thessalon. 2.18. sometime upon better reason altering his owne purpose, 2 Corinth. 1.15, 23. he stayed his journey which he had determined to … like sort the Apostles determination to goe into Spaine might upon some other accident b… changed. 4. Of this judgement is Gelasius, … ad Hispan…s se promisiss…t …urum, dispositione divinum … patus ex causis, implore non potuit quod prom…it, C. 22. q. 2. c. 5. Paul promising to goe into Spaine, being occupied in other greater cause… by the divine disposition, could not … that which he had promised: to him subscribeth Tho. Aquin. cap. 15. ad Roman.
QUEST. X. Whether Iacob came to Salem.
Vers. 18. HE came safe to Sechem, &c. 1. Some reade, he came to Salem a City of Sechem…, … Septuag. and Latine translator, and Mercer. but it were superfluous in the same place … call a City by two names. 2. This Salem some would have to be Silo, as some Hebrewes: some take it … …erusalem, as Iosephus; some for Melchisedecks towne, as Hierome; where the ruines of Melchisedecks Palace were to be seene in his time: some will have this Salem to be that Salem spoken of, Ioh. 3.23. where Iohn Baptist baptized:Salem and Sichem whether one place. and that Salem and Sichem were names of that same City first called Salem, afterward Sichem, Tostat. But all these opinions are uncertaine. Silo and Sechem were two distinct places, Iud. 21.19. Salem Melchisedecks towne was Jerusalem, Psal. 76.2. In Shalem i… his Tabernacle, his dwelling in Sion: and if Sichem were the new name, Salem the old, it should in the Gospell be called by the new name rather than the old: and that Salem was a divers place from Sechem, called Sychar, is evident: for Salem was in Judea, Ioh. 3.23. and our Saviour leaving Judea came to Sychar or Sichem, Iohn 4.6. there might be then another towne beside Jerusalem, called Salem, but not the same with Sichem. 3. Wherefore the better reading is, that Iacob came safe and in peace to Sechem: not for that he was now healed of his halting, as the Hebrewes imagine: which in part remained still as a monument of that combat with the Angell: but he came same safe in respect of the danger which he feared from the hands of Esau.
QUEST. XI. Whether Iacob did well in buying a peece of ground of the Sichemites.
Vers. 19. HE bought a parcell of ground, &c. Although Iacob had a promise to possesse and inherit the whole land of Canaan, yet this purchase which he made did neither shew any mistrust in him, neither did he in so doing depart from his right. 1. He did it for his necessity of dwelling, as Abraham had done the like before for buriall. 2. The time of fulfilling the promise was not yet come, and therefore Iacob at this time, while the Canaanites were possessors of this land, doth not prejudice his right in buying this parcell, Mercer. 3. It was no great parcell of ground that he could buy for so little money, nor yet very fruitfull, being in the sight and view of the City, Calvin.
QUEST. XII. Whether Iacob bought his ground for money or lambs.
Vers. 19. FOr an hundred peeces of money. 1. Some read, for an hundred lambs; for the word chesita signifieth both money and a lambe, sic Septuag. Latin. Oleaster, and so they would have the word taken, Iob 42.11. where every one of Iobs friends gave him a lamb. But it is more like they gave him every one a peece of money, which was a greater gift, and more sutable to the other gift of an earing of gold. 2. Some of the Hebrewes affirme that the Arabians call money chesita, but the Scripture needeth not to begge or borrow words or phrases from them. 3. Wherefore it is like that this k…sita was a peece of money that was stamped with the marke or print of a lambe, and thereof was so called, Iun. as among us, Angels are so named of the stampe or print set upon the gold.
4. Places of Doctrine.
1. Doct. Honour to be given to evill magistrates.
Vers. 3. IAcob bowed himselfe seven times. It is lawfull then to yeeld externall honour to evill magistrates that are in authority, as here Iacob doth to Esau, Mercer. as Saint Paul saith, Give to all men their duty, tribute to whom tribute, custome to whom custome, &c. honour to whom honour belongeth, Rom. 13.7. And at this time there were none other but heathen rulers: Mordechai indeed refused to bow the knee to Haman, because it was more than a civill reverence which that proud man expected: and beside he was an Agagite or Amalekite, which was a Nation accursed of God, Exod. 17.14.
2. Doct. God turneth the heart.
Vers. 4. ESau ran to meet him. Thus wee see, that God is not onelyonly a searcher of the heart, but a worker and changer of it: as here Esau his heart is altered, of an enemie hee suddenly becommeth a friend: wherefore the Wiseman saith, That God turneth the hearts of Kings, as the vessell upon the waters is ruled and turned by the steares-man, Prov. 21.1.
5. Places of Confutation.
1. Confut. Against humane inventions.
Vers. 20. HE set up there an Altar. Iacob inventeth not, neither bringeth in new ceremonies into Gods worship, but such as he had received from the instruction of his fathers, directed by the spirit of God: such was the building of Altars to sacrifice upon: by this the Romanists are reproved, which have thrust into Gods service so many humane inventions, Calvin. and so our Saviours rebuke falleth upon them, They teach for doctrines the commandement of men, Mark. 7.3.
2. Confut. The sacred signes called by the name of the things.
Vers. 20. HE called it the mighty God. If this reading be received, we see that the signes are named by the things: as here the Altar is called of God, and Moses nameth his Altar, The Lord is my banner, Exod. 17.15. so the Prophet saith, the name of new Jerusalem shall be, The Lord is there, Ezech. 48.35. We need not marvell then if the bread in the Eucharist be called the body of Christ.
6. Morall observations.
1. Morall. To be contented with our estate.
Vers. 11. GOd hath had mercy on me, therefore I have all things. So Saint Paul saith, I have learned in what state soever I am, therewith to be contented, I can be abased, I can abound, &c. I am able to doe all things through the hope of Christ, which strengtheneth me, Philip. 4.13.
2. Morall. Gods worship to be advanced in families.
Vers. 20. HE set up there an Altar. Iacob having setled himselfe, and pitched his Tabernacle, hath a speciall care to set forward Gods worship, and doth consecrate as it were a Chapell and Altar to God: wherein Iacob may be an example to all housholders, that they should exercise and traine up their families in the service of God, and season all their worldly affaires with a relish of religion: as the Apostle saith, I will that men pray every where, lifting up pure hands, &c.