Genesis 9:1-29 (3)

Genesis 9:1-29 (3)

Another difficulty still remains: for since the Scripture teaches that God avenges the sins of men on the third and fourth generation, it seems to assign this limit to the wrath of God; but the vengeance of which mention is now made extends itself to the tenth generation. I answer, that these words of Scripture are not intended to prescribe a law to God, which he may not so far set aside, as to be at liberty to punish sins beyond four generations. The thing to be here observed is, the comparison instituted between punishment and grace; by which we are taught, that God, while he is a just avenger of crimes, is still more inclined to mercy. In the meantime, let his liberty remain unquestioned, to extend his vengeance as far as he pleases.

A servant of servants shall he be. This Hebraism signifies that Canaan shall be the last, even among servants: as if it had been said, ‘Not only shall his condition be servile, but worse than that of common servitude.’ Yet the thunder of this severe and dreadful prophecy seems weak and illusory, since the Canaanites excelled in strength and in riches, and were possessed of extensive dominion. Where then is this servitude? In the first place, I answer, that though God, in threatening men, does not immediately execute what he denounces, yet his threats are never weak and ineffectual. Secondly, that the judgments of God are not always exhibited before our eyes, nor apprehended by our carnal reason. The Canaanites, having shaken off the yoke of servitude, which was divinely imposed upon them, even proceeded to grasp at empire for themselves. But although they triumph for a time, yet in the sight of God their condition is not deemed free. Just as when the faithful are iniquitously oppressed, and tyrannically harassed by the wicked, their spiritual liberty is still not extinct in the sight of God. It behaves us then to be content with this proof of the divine judgment, that God promised the dominion of the land of Canaan to his servant Abraham, and at length devoted the Canaanites to destruction. But because the Pope so earnestly maintains that he sometimes utters prophecies, — as did even Caiaphas, (John 11:51,) — lest we should seem to refuse him everything, I do not deny that the title with which he adorns himself was dictated by the Spirit of God, ‘Let him be a servant of servants,’ in the same sense that Canaan was.

Note 300. Vide Ainsworth in loco, Bishop Newton’s Dissertation i.

26. Blessed be the Lord God of Shem. Noah blesses his other children, but in a different manner. For he places Shem in the highest post of honor. And this is the reason why Noah, in blessing him, breaks forth in the praise of God, without adhering to the person of man. For the Hebrews, when they are speaking of any rare and transcendent excellence, raise their thoughts to God. Therefore the holy man, when he perceived that the most abundant grace of God was destined for his son Shem, rises to thanksgiving. Whence we infer, that he spoke, not from carnal reason, but rather treated of the secret favors of God, the result of which was to be deferred to a remote period. Finally, by these words it is declared, that the benediction of Shem would be divine or heavenly.

27. God shall enlarge Japheth. In the Hebrew words יפת (japhte) and יפת (japheth,) there is an elegant allusion. For the root of the word is פתה (pathah,) which, among the Hebrews, signifies to entice with smooth words, or to allure in one direction or another. Here, however, nearly all commentators take it as signifying to enlarge. If this exposition be received, the meaning will be, that the posterity of Japheth, which for a time would be scattered, and removed far from the tents of Shem, would at length be increased, so that it should more nearly approach them, and should dwell together with them, as in a common home. But I rather approve the other version, ‘God shall gently bring back, or incline Japheth.’ Moreover, whichever interpretation we follow, Noah predicts that there will be a temporary dissension between Shem and Japheth, although he retains both in his family and calls both his lawful heirs; and that afterwards the time will come, in which they shall again coalesce in one body, and have a common home. It is, however, most absolutely certain, that a prophecy is here put forth concerning things unknown to man, of which, as the event, at length, shows God alone was the Author. Two thousand years and some centuries more, elapsed before the Gentiles and the Jews were gathered together in one faith. Then the sons of Shem, of whom the greater part had revolted and cut themselves off from the holy family of God, were collected together, and dwelt under one tabernacle. Also the Gentiles, the progeny of Japheth, who had long been wanderers and fugitives were received into the same tabernacle. For God, by a new adoption, has formed a people out of those who were separated, and has confirmed a fraternal union between alienated parties. This is done by the sweet and gentle voice of God, which he has uttered in the gospel; and this prophecy is still daily receiving its fulfillment, since God invites the scattered sheep to join his flock, and collects, on every side, those who shall sit down with Abraham, Isaac and Jacob, in the kingdom of heaven. It is truly no common support of our faith, that the calling of the Gentiles is not only decreed in the eternal counsel of God, but is openly declared by the mouth of the Patriarch; lest we should think it to have happened suddenly or by chance, that the inheritance of eternal life was offered generally to all. But the form of the expression, ‘Japheth shall dwell in the tabernacles of Shem,’ commends to us that mutual society which ought to exist, and to be cherished among the faithful. For whereas God had chosen to himself a Church from the progeny of Shem, he afterwards chose the Gentiles together with them, on this condition, that they should join themselves to that people, who were in possession of the covenant of life.

Note 301. “Dilatet Deus Japheth.” — Vulg. “πλατύναι ὅ Θεὸς” — Sept

Note 302. See marginal reading of English version, “God will persuade Japheth.” — See also Schindler’s Lexicon, sub voce פתה, and Ainsworth in loco. It is however objected, and not without reason, that the word here rendered persuade is rarely, if ever, used in a good sense, that it generally means to entice, or allure to evil; and, therefore, the most judicious critics seem rather inclined to fall back upon the version given in the text of our translation, than to accept the marginal reading, with which Calvin agrees. See Professor Bush’s note on this place. Dathe gives the preference to the Arabic version, which signifies that God will prosper Japheth; but for this there is no sufficient authority. — Ed

Note 303. Allusion here seems to be made to the words quoted by James from the prophecy of Amos: “I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof and I will set it up.” — Acts 15:16. — Ed.

Note 304. It is not clear whether the original really means that “Japheth,” or that “God,” “shall dwell in the tents of Shem.” If the former, then this is a plain prediction of events which have been in a remarkable manner fulfilled, by the conversion of the Gentiles, and by the diffusion of a vast European population over those regions which were originally occupied by the descendants of Shem. If the original really means the latter, then it has been fulfilled by the manifestation of God’s glory among the Israelites, first through the Shechinah which appeared in the tabernacle and temple, and then more especially through the advent of the Messiah, of whom St. John says, “The Word was made flesh, and dwelt among us; and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth,” (John 1:14.) — Ed.

28. And Noah lived. Although Moses briefly states the age of the holy man, and does not record his annals and the memorable events of his life, yet those things which are certain, and which Scripture elsewhere commemorates, ought to recur to our minds. Within one hundred and fifty years, the offspring of his three sons became so numerous, that he had sufficient and even abundant proof of the efficacy of the Divine benediction Increase and multiply. He sees, not one city only, filled with his grandchildren, nor his seed expanded barely to three hundred families; but many nations springing from one of his sons who should inhabit extensive regions. This astonishing increase, since it was a visible representation of the divine favor towards him, would doubtless fill him with unbounded joy. For Abraham was nearly fifty years old when his ancestor Noah died. In the meantime, he was compelled to behold many things, which would afflict his holy breast with incredible grief. To omit other things; he saw in the family of Shem, the sanctuary of God, — into which the sons of Japheth were to be received, — destroyed, or, at least, dilapidated and rent. For whereas the father of Abraham himself, having deserted his proper station, had erected for himself a profane tabernacle; a very small portion indeed remained of those who worshipped God in the harmonious consent of a pure faith. With what tormenting pains this terrible confusion affected him cannot be sufficiently expressed in words. Hence we may know, that his eyes of faith must have been exceedingly penetrating, which did not fail to behold afar of, the grace of God, in preserving the Church, at that time overwhelmed by the wickedness of men.

Note 305. Lightfoot places the death of Noah two years before the birth of Abraham; Dr. A. Clarke two years after it. These chronological differences, however, do not materially affect the general conclusions drawn by Calvin. — Ed.