Genesis 33:1-20 (2)

Genesis 33:1-20 (2)

17. And Jacob journeyed to Succoth. In the word Succoth, as Moses shortly afterwards shows, there is a prolepsis. It is probable that Jacob rested there for some days, that he might refresh his family and his flock after the toil of a long journey; for he had found no quiet resting-place till he came thither. And therefore he gave to that place the name of Succoth, or “Tents,” because he had not dared firmly to plant his foot elsewhere. For though he had pitched tents in many other places; yet on this alone he fixes the memorial of divine grace, because now at length it was granted to him that he might remain in some abode. But since it was not commodious as a dwelling-place, Jacob proceeded farther till he came to Sichem. Now, whereas the city has its recent name from the son of Hamor, its former name is also mentioned, (Genesis 32:18;) for I agree with the interpreters who think Salem to be a proper name. Although I do not contend, if any one prefers a different interpretation; namely, that Jacob came in safety to Sichem. But though this city may have been called Salem, we must nevertheless observe, that it was different from the city afterwards called Jerusalem; as there were also two cities which bore the name of Succoth. As respects the subject in hand, the purchase of land which Moses records in the nineteenth verse, may seem to have been absurd. For Abraham would buy nothing all his life but a sepulcher; and Isaac his son, waiving all immediate possession of lands, was contented with that paternal inheritance; for God had constituted them lords and heirs of the land, with this condition, that they should be strangers in it unto death. Jacob therefore may seem to have done wrong in buying a field for himself with money, instead of waiting the proper time. I answer, that Moses has not expressed all that ought to come freely into the mind of the reader. Certainly from the price we may readily gather that the holy man was not covetous. He pays a hundred pieces of money; could he acquire for himself large estates at so small a price, or anything more shall some nook in which he might live without molestation? Besides, Moses expressly relates that he bought that part on which he had pitched his tent opposite the city. Therefore he possessed neither meadows, nor vineyards, nor stable land. But since the inhabitants did not grant him an abode near the city, he made an agreement with them, and purchased peace at a small price. This necessity was his excuse; so that no one might say, that he had bought from man what he ought to have expected as the free gift of God: or that, when he ought to have embraced, by hope, the dominion of the promised land, he had been in too great haste to enjoy it.

Note 114. To understand the above passage the English reader will require to be informed that the word שלם, (Shalem,) which our translators, with Calvin, regarded as a proper name, means also “peace,” or “safety;” and therefore the 18th verse may be read “Jacob came in safety to the city of Sichem.” And this is the translation given in Calvin’s own version, Et venit Iahacob incolumis in civitatem Sechem Thus his own text is, singularly enough, at variance with his Commentary. — Ed

Note 115. “For a hundred pieces of money.” The word rendered pieces of money, קשיטה, (Kisitah,) means also lambs; and the price given might have been one hundred lambs; the probability, however, is, that the coin itself was called a lamb, as we have a coin called a sovereign. It is supposed that the coin bore the image of a lamb, perhaps because it was the conventional price at which lambs were generally valued. The testimony of St. Stephen (Acts 7:16) is decisive as to the fact that money was in use. — Ed

20. And he erected there an altar. Jacob having obtained a place in which he might provide for his family, set up the solemn service of God; as Moses before testified concerning Abraham and Isaac. For although, in every place, they gave themselves up to the pure worship of God in prayers and other acts of devotion; nevertheless they did not neglect the external confession of piety, whenever the Lord granted them any fixed place in which they might remain. For (as I have elsewhere stated) whenever we read that an altar was built by them, we must consider its design and use: namely, that they might offer victims, and might invoke the name of God with a pure rite; so that, by this method, their religion and faith might be made known. I say this, lest any one should think that they rashly trifled with the worship of God; for it was their care to direct their actions according to the divinely prescribed rule which was handed down to them from Noah and Shem. Wherefore, under the word “altar,” let the reader understand, by synecdoche, the external testimony of piety. Moreover, it may hence be clearly perceived how greatly the love of divine worship prevailed in the holy man; because though broken down by various troubles, he nevertheless was not forgetful of the altar. And not only does he privately worship God in the secret feeling of his mind; but he exercises himself in ceremonies which are useful and commanded by God. For he knew that men want helps, as long as they are in the flesh, and that sacrifices were not instituted without reason. He had also another purpose; namely, that his whole family should worship God with the same sense of piety. For it behoves a pious father of a family diligently to take care that he has no profane house, but rather that God should reign there as in a sanctuary. Besides, since the inhabitants of that region had fallen into many superstitions, and had corrupted the true worship of God, Jacob wished to make a distinction between himself and them. The Shechemites and other neighboring nations had certainly altars of their own. Therefore Jacob, by establishing a different method of worship for his household, thus declares theft he has a God peculiar to himself, and has not degenerated from the holy fathers, from whom the perfect and genuine religion had proceeded. This course could not but subject him to reproach, because the Shechemites and other inhabitants would feel that they were despised: but the holy man deemed anything preferable to mixing himself with idolaters.

21. And he called it El-eloh-Israel This name appears little suitable to the altar; for it sounds as if a heap of stones or turf formed a visible statue of God. But the meaning of the holy man was different. For, because the altar was a memorial and pledge of all the visions and promises of God, he honors it with this title, to the end that, as often he beheld the altar, he should call God to rememberance. That inscription of Moses, “The Lord is my help.” Has the same signification; and also that Ezekiel inscribes on the forms of speaking thereis a want of strict propiety of metaphor; yet this is not without reason. For as superstitious men foolishly and wickedly attach God to symbols, and as it were, draw him down from his heavenly throne to render him subject to their gross inventions; so the faithful, piously and rightly, ascend from earthly signs that he worshipped no other God than him who had been manifested by certain oracles, in order that he might distinguish Him from all idols. And we must observe it as a rule of modesty, not to speak carelessly concerning the mysteries and the glory of the Lord, but from a sense of faith, so far indeed, as he is made known to us in his word. Moreover Jacob had respect to his to his prosperity; for since the Lord had appeared to him, on the express condition, that he would make with him the covenant of salvation, Jacob leaves his monument, from which, after his death, his descendants might ascertain, ttat his religion had not flowed from a dark or obscure well, or from a turbid pool, but from a clear and pure fountain; as if he had engraved the oracles and visions, by which he had been taught, upon the altar.

Note 116. This verse number appears in the Calvin Translation Society edition. It actually is part of verse 20.

Note 117. Et vocavit illud, Fortis Deus Israel; “the strong God of Israel.” The margin of the English translation is more literal, “God, the God of Israel.” — Ed.