John Calvin · 29 of 30

Genesis 49:1-33 · Part 3

“Some trust in chariots, and some in horses; but we will invoke the name of the Lord our God.” (Psalm 20:7.)

The sons of Jacob, therefore, must take care lest they, by confiding in their own strength, precipitate themselves into ruin; but must rather bear themselves nobly and triumphantly in the Lord.

What follows admits of various interpretations. Some translate it, “From thence is the shepherd, the stone of Israel;” as if Jacob would say, that Joseph had been the nourisher and rock, or stay of his house. Others read, “the shepherd of the stone,” in the genitive case, which I approve, except that they mistake the sense, by taking “stone” to mean family. I refer it to God, who assigned the office of shepherd to his servant Joseph, in the manner in which any one uses the service of a hireling to feed his flock. For whence did it arise that he nourished his own people, except that he was the dispenser of the Divine beneficence? Moreover, under this type, the image of Christ is depicted to us, who, before he should come forth as the conqueror of death and the author of life, was set as a mark of contradiction, (Hebrews 12:3,) against whom all cast their darts; as now also, after his example, the Church also must be transfixed with many arrows, that she may be kept by the wonderful help of God. Moreover, lest the brethren should maliciously envy Joseph, Jacob sets his victory in an amiable point of view to them, by saying that he had been liberated in order that he might become their nourisher or shepherd.

25. Even by the God of thy father. Again, he more fully affirms that Joseph had been delivered from death, and exalted to such great dignity, not by his own industry, but by the favor of God: and there is not the least doubt that he commends to all the pious, the mere goodness of God, lest they should arrogate anything to themselves, whether they may have escaped from dangers, or whether they may have risen to any rank of honor. By the God of thy father. In designating God by this title, he again traces whatever good Joseph has received, to the covenant, and to the fountain of gratuitous adoption; as if he had said, “Whereas thou hast proved the paternal care of God in helping thee, I desire that thou wouldst ascribe this to the covenant which God has made with me.” Meanwhile, (as we have said before,) he separates from all fictitious idols the God whom he transmits to his descendants to worship.

After he has declared, that Joseph should be blessed in every way, both as it respects his own life, and the number and preservation of his posterity; he affirms that the effect of this benediction is near and almost present, by saying, that he blessed Joseph more efficaciously than he himself had been blessed by his fathers. For although, from the beginning, God had been true to his promises, yet he frequently postponed the effect of them, as if he had been feeding Abraham, Isaac, and Jacob with nothing but words. For, to what extent were the patriarchs multiplied in Egypt? Where was that immense seed which should equal the sands of the seashore and the stars of heaven? Therefore, not without reason, Jacob declares that the full time had arrived in which the result of his benediction, which had lain concealed, should emerge as from the deep. Now, this comparison ought to inspire us with much greater alacrity at the present time; for the abundant riches of the grace of God which have flowed to us in Christ, exceeds a hundredfold, any blessings which Joseph received and felt.

What is added respecting the utmost bounds of the everlasting hills, some wish to refer to distance of place, some to perpetuity of time. Both senses suit very well; either that the felicity of Joseph should diffuse itself far and wide to the farthest mountains of the world; or that it should endure as long as the everlasting hills, which are the firmest portions of the earth, shall stand. The more certain and genuine sense, however, is to be gathered from the other passage, where Moses repeats this benediction; namely, that the fertility of the land would extend to the tops of the mountains; and these mountains are called perpetual, because they are most celebrated. He also declares that this blessing should be upon his head, lest Joseph might think that his good wishes were scattered to the winds; for by this word he intends to show, if I may so speak, that the blessing was substantial. At length he calls Joseph נזיר(nazir) among his brethren, either because he was their crown, on account of the common glory which redounds from him to them all, or because, on account of the dignity by which he excels, he was separated from them all. It may be understood in both senses. Yet we must know that this excellency was temporal, because Joseph, together with the others, was required to take his proper place, and to submit himself to the scepter of Judah.

27. Benjamin shall ravin as a wolf. Some of the Jews think the Benjamites are here condemned; because, when they had suffered lusts to prevail, like lawless robbers, among them, they were at length cut down and almost destroyed by a terrible slaughter, for having defiled the Levite’s wife. Others regard it as an honorable encomium, by which Saul, or Mordecai was adorned, who were both of the tribe of Benjamin. The interpreters of our own age most inaptly apply it to the apostle Paul, who was changed from a wolf into a preacher of the Gospel. Nothing seems to me more probable than that the disposition and habits of the whole tribe is here delineated; namely, that they would live by plunder. In the morning they would seize and devour the prey, in the evening they would divide the spoil; by which words he describes their diligence in plundering.

28. All these are the twelve tribes of Israel. Moses would teach us by these words, that his predictions did not apply only to the sons of Jacob, but extended to their whole race. We have, indeed, shown already, with sufficient clearness, that the expressions relate not to their persons only; but this verse was to be added, in order that the readers might more clearly perceive the celestial majesty of the Spirit. Jacob beholds his twelve sons. Let us grant that, at that time, the number of his offspring, down to his great grandchildren, had increased a hundredfold. He does not, however, merely declare what is to be the condition of six hundred or a thousand men, but subjects regions and nations to his sentence; nor does he put himself rashly forward, since it is found afterwards, by the event, that God had certainly made known to him, what he had himself decreed to execute. Moreover, seeing that Jacob beheld, with the eyes of faith, things which were not only very remote, but altogether hidden from human sense; woe be unto our depravity, if we shut our eyes against the very accomplishment of the prediction in which the truth conspicuously appears.

But it may seem little consonant to reason, that Jacob is said to have blessed his posterity. For, in deposing Reuben from the primogeniture, he pronounced nothing joyous or prosperous respecting him; he also declared his abhorrence of Simon and Levi. It cannot be alleged that there is an antiphrasis in the word of benediction, as if it were used in a sense contrary to what is usual; because it plainly appears to be applied by Moses in a good, and not an evil sense. I therefore reconcile these things with each other thus; that the temporal punishments with which Jacob mildly and paternally corrected his sons, would not subvert the covenant of grace on which the benediction was founded; but rather, by obliterating their stains, would restore them to the original degree of honor from which they had fallen, so that, at least, they should be patriarchs among the people of God. And the Lord daily proves, in his own people, that the punishments he lays upon them, although they occasion shame and disgrace, are so far from opposing their happiness, that they rather promote it. Unless they were purified in this manner, it were to be feared lest they should become more and more hardened in their vices, and lest the hidden virus should produce corruption, which at length would penetrate to the vitals. We see how freely the flesh indulges itself, even when God rouses us by the tokens of his anger. What then do we suppose would take place if he should always connive at transgression? But when we, after having been reproved for our sins, repent, this result not only absorbs the curse which was felt at the beginning, but also proves that the Lord blesses us more by punishing us, than he would have done by sparing us. Hence it follows, that diseases, poverty, famine, nakedness, and even death itself, so far as they promote our salvation, may deservedly be reckoned blessings, as if their very nature were changed; just as the letting of blood may be not less conducive to health than food. When it is added at the close, every one according to his blessing, Moses again affirms, that Jacob not only implored a blessing on his sons, from a paternal desire for their welfare, but that he pronounced what God had put into his mouth; because at length the event proved that the prophecies were efficacious.

29. And he charged them. We have seen before, that Jacob especially commanded his son Joseph to take care that his body should be buried in the land of Canaan. Moses now repeats that the same command was given to all his sons, in order that they might go to that country with one consent; and might mutually assist each other in performing this office. We have stated elsewhere why he made such a point of conscience of his sepulture; which we must always remember, lest the example of the holy man should be drawn injudiciously into a precedent for superstition. Truly he did not wish to be carried into the land of Canaan, as if he would be the nearer heaven for being buried there: but that, being dead, he might claim possession of a land which he had held during his life, only by a precarious tenure. Not that any advantage would hence accrue to him privately, seeing he had already fulfilled his course; but because it was profitable that the memory of the promise should be renewed, by this symbol, among his surviving sons, in order that they might aspire to it. Meanwhile, we gather that his mind did not cleave to the earth; because, unless he had been an heir of heaven, he would never have hoped that God, for the sake of one who was dead, would prove so bountiful towards his children. Now, to give the greater weight to his command, Jacob declares that this thing had not come first into his own mind, but that he had been thus taught by his forefathers. Abraham, he says, bought that sepulcher for himself and his family: hitherto, we have sacredly kept the law delivered to us by him. You must therefore take care not to violate it, in order that after my death also, some token of the favor of God may continue with us.

33. He gathered up his feet. The expression is not superfluous: because Moses wished thereby to describe the placid death of the holy man: as if he had said, that the aged saint gave directions respecting the disposal of his body, as easily as healthy and vigorous men are wont to compose themselves to sleep. And truly a wonderful vigor and presence of mind was necessary for him, when, while death was in his countenance, he thus courageously fulfilled the prophetic office enjoined upon him. And it is not to be doubted that such efficacy of the Holy Spirit manifested itself in him, as served to produce, in his sons, confidence in, and reverence for his prophecies. At the same time, however, it is proper to observe, that it is the effect of a good conscience, to be able to depart out of the world without terror. For since death is by nature formidable, wonderful torments agitate the wicked, when they perceive that they are summoned to the tribunal of God. Moreover, in order that a good conscience may lead us peacefully and quietly to the grave, it is necessary to rely upon the resurrection of Christ; for we then go willingly to God, when we have confidence respecting a better life. We shall not deem it grievous to leave this failing tabernacle, when we reflect on the everlasting abode which is prepared for us.