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Introduction
This book is so called from its treating of the GENERATION, that is, of the creation and the beginning of the world. The Hebrews call it BERESITH, from the Word with which it begins. It contains not only the history of the Creation of the world; but also an account of its progress during the space of 2369 years, that is, until the death of JOSEPH.
Chapter 1
[6] A firmament: By this name is here understood the whole space between the earth, and the highest stars. The lower part of which divideth the waters that are upon the earth, from those that are above in the clouds.
[16] Two great lights: God created on the first day, light, which being moved from east to west, by its rising and setting, made morning and evening. But on the fourth day he ordered and distributed this light, and made the sun, moon, and stars. The moon, though much less than the stars, is here called a great light, from its giving a far greater light to the earth than any of them.
[26] Let us make man to our image: This image of God in man, is not in the body, but in the soul; which is a spiritual substance, endued with understanding and free will. God speaketh here in the plural number, to insinuate the plurality of persons in the Deity.
[28] Increase and multiply: This is not a precept, as some Protestant controvertists would have it, but a blessing, rendering them fruitful; for God had said the same words to the fishes, and birds, (ver. 22) who were incapable of receiving a precept. Chapter 2
[2] He rested: That is, he ceased to make or create any new kinds of things. Though, as our Lord tells us, John 5. 17,"He still worketh", viz., by conserving and governing all things, and creating souls.
[9] The tree of life: So called because it had that quality, that by eating of the fruit of it, man would have been preserved in a constant state of health, vigour, and strength, and would not have died at all.
[9] The tree of knowledge: To which the deceitful serpent falsely attributed the power of imparting a superior kind of knowledge, beyond that which God was pleased to give. Chapter 3
[7] And the eyes: Not that they were blind before, (for the woman saw that the tree was fair to the eyes, ver. 6.) nor yet that their eyes were opened to any more perfect knowledge of good; but only to the unhappy experience of having lost the good of original grace and innocence, and incurred the dreadful evil of sin. From whence followed a shame of their being naked; which they minded not before; because being now stript of original grace, they quickly began to be subject to the shameful rebellions of the flesh.
[15] She shall crush: Ipsa, the woman; so divers of the fathers read this place, conformably to the Latin: others read it ipsum, viz., the seed. The sense is the same: for it is by her seed, Jesus Christ, that the woman crushes the serpent's head.
[22] Behold Adam: This was spoken by way of reproaching him with his pride, in affecting a knowledge that might make him like to God.
Chapter 4
[4] Had respect: That is, shewed his acceptance of his sacrifice (as coming from a heart full of devotion): and that, as we may suppose, by some visible token, such as sending fire from heaven upon his offerings.
[14] Every one, therefore, that findeth me, shall kill me: His guilty conscience made him fear his own brothers and nephews; of whom, by this time, there might be a good number upon the earth; which had now endured near 130 years; as may be gathered from Gen. 5. 3, compared with chap. 4. 25, though in the compendious account given in the scriptures, only Cain and Abel are mentioned.
[15] Set a mark: The more common opinion of the interpreters of holy writ supposes this mark to have been a trembling of the body; or a horror and consternation in his countenance. [17] His wife: She was a daughter of Adam, and Cain's own sister; God dispensing with such marriages in the beginning of the world, as mankind could not otherwise be propagated. He built a city, viz. In process of time, when his race was multiplied, so as to be numerous enough to people it. For in the many hundred years he lived, his race might be multiplied even to millions.
[23] I have slain a man: It is the tradition of the Hebrews, that Lamech in hunting slew Cain, mistaking him for a wild beast; and that having discovered what he had done, he beat so unmercifully the youth, by whom he was led into that mistake, that he died of the blows.
[26] Began to call upon: Not that Adam and Seth had not called upon God, before the birth of Enos; but that Enos used more solemnity in the worship and invocation of God.
Chapter 6 [2] The sons of God: The descendants of Seth and Enos are here called sons of God from their religion and piety: whereas the ungodly race of Cain, who by their carnal affections lay grovelling upon the earth, are called the children of men. The unhappy consequence of the former marrying with the latter, ought to be a warning to Christians to be very circumspect in their marriages; and not to suffer themselves to be determined in their choice by their carnal passion, to the prejudice of virtue or religion. [6] It repented him: God, who is unchangeable, is not capable of repentance, grief, or any other passion. But these expressions are used to declare the enormity of the sins of men, which was so provoking as to determine their Creator to destroy these his creatures, whom before he had so much favoured. [15] Three hundred cubits: The ark, according to the dimensions here set down, contained four hundred and fifty thousand square cubits; which was more than enough to contain all the kinds of living creatures, with all necessary provisions: even supposing the cubits here spoken of to have been only a foot and a half each, which was the least kind of cubits.
Chapter 7 [2] Of all clean: The distinction of clean and unclean beasts appears to have been made before the law of Moses, which was not promulgated till the year of the world 2514.
Chapter 8 [7] Did not return: The raven did not return into the ark; but (as it may be gathered from the Hebrew) went to and fro; sometimes going to the mountains, where it found carcasses to feed on: and other times returning, to rest upon the top of the ark. [20] Holocausts: or whole burnt offerings. In which the whole victim was consumed by fire upon God's altar, and no part was reserved for the use of priest or people. [21] Smelled: A figurative expression, denoting that God was well pleased with the sacrifices which his servant offered.
Chapter 9 [21] Drunk: Noe by the judgment of the fathers was not guilty of sin, in being overcome by wine: because he knew not the strength of it.
Chapter 10 [5] The islands: So the Hebrews called all the remote countries, to which they went by ships from Judea, to Greece, Italy, Spain, etc. [9] A stout hunter: Not of beasts but of men: whom by violence and tyranny he brought under his dominion. And such he was, not only in the opinion of men, but before the Lord, that is, in his sight who cannot be deceived.
Chapter 11 [9] Babel: That is, confusion.
Chapter 12 [13] My sister: This was no lie; because she was his niece, being daughter to his brother Aran, and therefore, in the style of the Hebrews, she might truly be called his sister, as Lot is called Abram's brother, Gen. 14. 14. See Gen. 20. 12.
Chapter 14 [10] Of slime: Bituminis. This was a kind of pitch, which served for mortar in the building of Babel, Gen. 11. 3, and was used by Noe in pitching the ark.
Chapter 16 [3] To wife: Plurality of wives, though contrary to the primitive institution of marriage, Gen. 2. 24, was by divine dispensation allowed to the patriarchs: which allowance seems to have continued during the time of the law of Moses. But Christ our Lord reduced marriage to its primitive institution. Matt. 19.
Chapter 17 [5] Abram: in the Hebrew, signifies a high father: but Abraham, the father of the multitude; Sarai signifies my Lady, but Sara absolutely Lady.
Chapter 18 [21] I will go down: The Lord here accommodates his discourse to the way of speaking and acting amongst men; for he knoweth all things, and needeth not to go anywhere for information. Note here, that two of the three angels went away immediately for Sodom; whilst the third, who represented the Lord, remained with Abraham.
Chapter 19 [22] Segor: That is, a little one. [26] And his wife: As a standing memorial to the servants of God to proceed in virtue, and not to look back to vice or its allurements.
Chapter 21 [3] Isaac: This word signifies laughter. [31] Bersabee: That is, the well of oath.
Chapter 22 [1] God tempted: God tempteth no man to evil, James 1. 13; but by trial and experiment maketh known to the world, and to ourselves, what we are, as here by this trial the singular faith and obedience of Abraham was made manifest.
Chapter 23 [7] Bowed down to the people: Adoravit, literally adored. But this word here, as well as in many other places in the Latin scriptures, is used to signify only an inferior honour and reverence paid to men, expressed by a bowing down of the body.
Chapter 24 [7] He will send his angel before thee: This shews that the Hebrews believed that God gave them guardian angels for their protection. [57] Let us call the maid, and ask her will: Not as to her marriage, as she had already consented, but of her quitting her parents and going to her husband.
Chapter 25 [6] Concubines: Agar and Cetura are here called concubines, (though they were lawful wives, and in other places are so called,) because they were of an inferior degree, and such in scripture are usually called concubines.
Chapter 26 [19] Torrent: That is, a channel where sometimes a torrent or violent stream had run. [22] Latitude: That is, wideness, or room.
Chapter 27 [19] I am Esau thy firstborn: St. Augustine (L. Contra mendacium, c. 10), treating at large upon this place, excuseth Jacob from a lie, because this whole passage was mysterious, as relating to the preference which was afterwards to be given to the Gentiles before the carnal Jews, which Jacob by prophetic light might understand. So far is certain, that the first birthright, both by divine election and by Esau's free cession belonged to Jacob: so that if there were any lie in the case, it could be no more than an officious and venial one. [36] Jacob: That is, a supplanter.
Chapter 28 [19] Bethel: This name signifies the house of God.
Chapter 31 [19] Her father's idols: By this it appears that Laban was an idolater; and some of the fathers are of opinion that Rachel stole away these idols to withdraw him from idolatry, removing the occasion of his sin.
Chapter 32 [24] A man: This was an angel in human shape, as we learn from Osee 12. 4. He is called God, ver. 28 and 30, because he represented the person of the Son of God. This wrestling, in which Jacob, assisted by God, was a match for an angel, was so ordered (ver. 28,) that he might learn by this experiment of the divine assistance, that neither Esau, nor any other man, should have power to hurt him.-- It was also spiritual, as appeareth by his earnest prayer, urging and at last obtaining the angel's blessing. [30] Phanuel: This word signifies the face of God, or the sight, or seeing of God.
Chapter 34 [13] Deceitfully: The sons of Jacob, on this occasion, were guilty of a grievous sin, as well by falsely pretending religion, as by excess of revenge: though otherwise their zeal against so foul a crime was commendable.
Chapter 35 [10] Israel: This name signifieth one that prevaileth with God. [22] The concubine: She was his lawful wife; but, according to the style of the Hebrews, is called concubine, because of her servile extraction.
Chapter 36 [2] Ada: These wives of Esau are called by other names, Gen. 26. But it was very common amongst the ancients for the same persons to have two names, as Esau himself was also called Edom.
Chapter 37 [5] A dream: These dreams of Joseph were prophetical, and sent from God; as were also those which he interpreted, Gen. 40. and 41.; otherwise generally speaking, the observing of dreams is condemned in the Scripture, as superstitious and sinful. See Deut. 18. 10; Eccli. 34. 2, 3. [10] Worship: This word is not used here to signify divine worship, but an inferior veneration, expressed by the bowing of the body, and that, according to the manner of the eastern nations, down to the ground. [35] Into hell: That is, into limbo, the place where the souls of the just were received before the death of our Redeemer. For allowing that the word hell sometimes is taken for the grave, it cannot be so taken in this place; since Jacob did not believe his son to be in the grave, (whom he supposed to be devoured by a wild beast,) and therefore could not mean to go down to him thither: but certainly meant the place of rest where he believed his soul to be. [36] An eunuch: This word sometimes signifies a chamberlain, courtier, or officer of the king: and so it is taken in this place.
Chapter 38 [29] Phares: That is, a breach or division.
Chapter 39 [16] A proof therefore of her fidelity: or an argument to gain credit, argumentum fidei.
Chapter 40 [8] Doth not interpretation belong to God?: When dreams are from God, as these were, the interpretation of them is a gift of God. But the generality of dreams are not of this sort; but either proceed from the natural complexions and dispositions of persons, or the roving of their imaginations in the day on such objects as they are much affected with, or from their mind being disturbed with cares and troubles, and oppressed with bodily infirmities: or they are suggested by evil spirits, to flatter, or to terrify weak minds, in order to gain belief, and so draw them into error or superstition; or at least to trouble them in their sleep, whom they cannot move when they are awake: so that the general rule, with regard to dreams, is not to observe them, nor to give any credit to them.
Chapter 41 [45] The saviour of the world: Zaphnah paaneah. [51] Manasses: That is, oblivion, or forgetting.
Chapter 42 [9] You are spies: This he said by way of examining them, to see what they would answer. [16] Or else by the health of Pharao you are spies: That is, if these things you say be proved false, you are to be held for spies for your lying, and shall be treated as such. Joseph dealt in this manner with his brethren, to bring them by the means of affliction to a sense of their former sin, and a sincere repentance for it. [38] To hell: That is, to that place, where the souls then remained, as above, chapter 37. ver. 35.
Chapter 43 [11] Balm: Literally rosin, resinae; but here by that name is meant balm.
Chapter 44 [15] The science of divining: He speaks of himself according to what he was esteemed in that kingdom. And indeed, he being truly a prophet, knew more without comparison than any of the Egyptian sorcerers. [31] His gray hairs: That is, his person, now far advanced in years.--
Chapter 46 [1] The well of the oath: Bersabee.
Chapter 47 [2] The last: Extremos. Some interpret this word of the chiefest, and most rightly: but Joseph seems rather to have chosen out such as had the meanest appearance, that Pharao might not think of employing them at court, with danger of their morals and religion. [31] To the bed's head: St. Paul, Heb. 11. 21, following the Greek translation of the Septuagint, reads adored the top of his rod. Where note, that the same word in the Hebrew, according to the different pointing of it, signifies both a bed and a rod. And to verify both these sentences, we must understand that Jacob leaning on Joseph's rod adored, turning towards the head of his bed: which adoration, inasmuch as it was referred to God, was an absolute and sovereign worship: but inasmuch as it was referred to the rod of Joseph, as a figure of the sceptre, that is, of the royal dignity of Christ, was only an inferior and relative honour.
Chapter 49 [3] My strength: He calls him his strength, as being born whilst his father was in his full strength and vigour: he calls him the beginning of his sorrow, because cares and sorrows usually come on with the birth of children. Excelling in gifts, etc., because the firstborn had a title to a double portion, and to have the command over his brethren, which Ruben forfeited by his sin; being poured out as water, that is, spilt and lost. [6] Slew a man,: viz., Sichem the son of Hemor, with all his people, Gen. 34.; mystically and prophetically it alludes to Christ, whom their posterity, viz., the priests and the scribes, put to death. [16] Dan shall judge: This was verified in Samson, who was of the tribe of Dan, and began to deliver Israel. Judges 13. 5. But as this deliverance was but temporal and very imperfect, the holy patriarch (ver. 18) aspires after another kind of deliverer, saying: I will look for thy salvation, O Lord. [22] Run to and fro: To behold his beauty; whilst his envious brethren turned their darts against him, etc. [26] The blessings of thy father: That is, thy father's blessings are made more prevalent and effectual in thy regard, by the additional strength they receive from his inheriting the blessings of his progenitors Abraham and Isaac. |