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12. Now these are the generations of Ishmael. This narration is not superfluous. In the commencement of the chapter, Moses alludes to what was done for the sons of Keturah. Here he speaks designedly more at large, for the purpose of showing that the promise of God, given in the seventeenth chapter (Genesis 17:1-22,) was confirmed by its manifest accomplishment. In the first place, it was no common gift of God that Ishmael should have twelve sons who should possess rank and authority over as many tribes; but inasmuch as the event corresponded with the promise, we must chiefly consider the veracity of God, as well as the singular benevolence and honor which he manifested towards his servant Abraham, when, even in those benefits which were merely adventitious, he dealt so kindly and liberally with him; for that may rightly be regarded as adventitious which was superadded to the spiritual covenant: therefore Moses, after he has enumerated the towns in which the posterity of Ishmael was distributed, buries that whole race in oblivion, that substantial perpetuity may remain only in the Church, according to the declaration in Psalm 102:28, “the sons of sons shall inhabit.”²⁴²⁴     “Filii filiorum habitabunt.” In the English it is, “The children of thy servants shall continue.” — Ed. Further, Moses, as with his finger, shows the wonderful counsel of God, because, in assigning a region distinct from the land of Canaan to the sons of Ishmael, he has both provided for them in future, and kept the inheritance vacant for the sons of Isaac.

18. He died in the presence of all his brethren²⁵²⁵     “Coram omnibus fratribus suis habitavit.” He dwelt in the presence of all his brethren. The major part of commentators understand this of his death; as if Moses had said that the life of Ishmael was shorter than that of his brethren, who long survived him: but because the word נפל (naphal) is applied to a violent death, and Moses testifies that Ishmael died a natural death, this exposition cannot be approved. The Chaldean Paraphrast supposes the word “lot” to be understood, and elicits this sense, that the lot fell to him, so as to assign him a habitation not far from his brethren. Although I do not greatly differ in this matter, I yet think that the words are not to be thus distorted.²⁶²⁶     This is the interpretation of Vatablus, favored by Professor Bush, who says, “As Ishmael’s death has already been mentioned, and as the term ‘fall’ is seldom used in the Scriptures in reference to ‘dying,’ except in cases of sudden and violent death, as when one ‘falls’ in battle, the probability is, that it here signifies that his territory or possessions ‘fell’ to him in the presence of his brethren, or immediately contiguous to their borders.” — Bush. The word נפל (naphal) sometimes signifies to lie down, or to rest, and also to dwell. The simple assertion therefore of Moses is, that a habitation was given to Ishmael opposite his brethren, so that he should indeed be a neighbor to them, and yet should have his distinct boundaries:²⁷²⁷     Calvin’s interpretation, though opposed to the Vulgate and to our own version, is supported by the Septuagint, the Targum Onkelos, the Syriac, and Arabic versions. See Walton’s Polyglott. — Ed. for I do not doubt that he referred to the oracle contained in the sixteenth chapter (Genesis 16:1) where, among other things, the angel said to his mother Hagar, He shall remain, or pitch his tents in the presence of his brethren. Why does he rather speak thus of Ishmael than of the others, except for this reason, that whereas they migrated towards the eastern region, Ishmael, although the head of a nation, separated from the sons of Abraham, yet retained his dwelling in their neighborhood? Meanwhile the intention of God is also to be observed, namely, that Ishmael, though living near his brethren, was yet placed apart in an abode of his own, that he might not become mingled with them, but might dwell in their presence, or opposite to them. Moreover, it is sufficiently obvious that the prediction is not to be restricted personally to Ishmael.

19. These are the generations of Isaac. Because what Moses has said concerning the Ishmaelites was incidental, he now returns to the principal subject of the history, for the purpose of describing the progress of the Church. And in the first place, he repeats that Isaac’s wife was taken from Mesopotamia. He expressly calls her the sister of Laban the Syrian, who was hereafter to become the father-in-law of Jacob, and concerning whom he had many things to relate. But it is chiefly worthy of observation that he declares Rebekah to have been barren during the early years of her marriage. And we shall afterwards see that her barrenness continued, not for three or four, but for twenty years, in order that her very despair of offspring might give greater lustre to the sudden granting of the blessing. But nothing seems less accordant with reason, than that the propagation of the Church should be thus small and slow. Abraham, in his extreme old age, received (as it seems) a slender solace for his long privation of offspring, in having all his hope centred in one individual. Isaac also, already advanced in years, and bordering on old age, was not yet a father. Where, then, was the seed which should equal the stars of heaven in number? Who would not suppose that God was dealing deceitfully in leaving those houses empty and solitary, which, according to his own word, ought to be replenished with teeming population? But that which is recorded in the psalm must be accomplished in reference to the Church, that

“he maketh her who had been barren to keep house, and to be a joyful mother of many children.” (Psalm 113:9.)

For this small and contemptible origin, these slow and feeble advances, render more illustrious that increase, which afterwards follows, beyond all hope and expectation, to teach us that the Church was produced and increased by divine power and grace, and not by merely natural means. It is indeed possible, that God designed to correct or moderate any excess of attachment in Isaac. But this is to be observed as the chief reason for God’s conduct, that as the holy seed was given from heaven, it must not be produced according to the common order of nature, to the end, that we learn that the Church did not originate in the industry of man, but flowed from the grace of God alone.

21. And Isaac entreated the Lord for his wife. Some translate the passage, Isaac entreated the Lord in the presence of his wife; and understand this to have been done, that she also might add her prayers, and they might jointly supplicate God. But the version here given is more simple. Moreover, this resort to prayer testifies that Isaac knew that he was deprived of children, because God had not blessed him. He also knew that fruitfulness was a special gift of God. For although the favor of obtaining offspring was widely diffused over the whole human race, when God uttered the words “increase and multiply;” yet to show that men are not born fortuitously, he distributes this power of production in various degrees. Isaac, therefore, acknowledges, that the blessing, which was not at man’s disposal, must be sought for by prayer from God. It now truly appears, that he was endued with no ordinary constancy of faith. Forasmuch as the covenant of God was known to him, he earnestly (if ever any did) desired seed. It, therefore, had not now, for the first time, entered into his mind to pray, seeing that for more than twenty years he had been disappointed of his hope. Hence, although Moses, only in a single word, says that he had obtained offspring by his prayers to God; yet reason dictates that these prayers had continued through many years. The patience of the holy man is herein conspicuous, that while he seems in vain to pour forth his wishes into the air, he still does not remit the ardor of his devotion. And as Isaac teaches us, by his example, to persevere in prayer; so God also shows that he never turns a deaf ear to the wishes of his faithful people, although he may long defer the answer.

22. And the children struggled together. Here a new temptation suddenly arises, namely, that the infants struggle together in their mother’s womb. This conflict occasions the mother such grief that she wishes for death. And no wonder; for she thinks that it would be a hundred times better for her to die, than that she have within her the horrible prodigy of twin — brothers, shut up in her womb, carrying on intestine war. They, therefore, are mistaken, who attribute this complaint to female impatience, since it was not so much extorted by pain or torture, as by abhorrence of the prodigy. For she doubtless perceived that this conflict did not arise from natural causes, but was a prodigy portending some dreadful and tragic end. She also necessarily felt some fear of the divine anger stealing over her: as it is usual with the faithful not to confine their thoughts to the evil immediately present with them, but to trace it to its cause; and hence they tremble through the apprehension of divine judgment. But though in the beginning she was more grievously disturbed than she ought to have been, and, breaking out into murmurings, preserved neither moderation nor temper; yet she soon afterwards receives a remedy and solace to her grief. We are thus taught by her example to take care that we do not give excessive indulgence to sorrow in affairs of perplexity, nor inflame our minds by inwardly cherishing secret causes of distress. It is, indeed, difficult to restrain the first emotions of our minds; but before they become ungovernable, we must bridle them, and bring them into subjection. And chiefly we must pray to the Lord for moderation; as Moses here relates that Rebekah went to ask counsel from the Lord; because, indeed, she perceived that nothing would be more effectual in tranquilizing her mind, than to aim at obedience to the will of God, under the conviction that she was directed by him. For although the response given might be adverse, or, at least, not such as she would desire, she yet hoped for some alleviation from a gracious God, with which she might be satisfied. A question here arises respecting the way in which Rebekah asked counsel of God. It is the commonly received opinion that she inquired of some prophet what was the nature of this prodigy: and Moses seems to intimate that she had gone to some place to hear the oracle. But since that conjecture has no probability, I rather incline to a different interpretation; namely, that she, having sought retirement, prayed more earnestly that she might receive a revelation from heaven. For, at that time, what prophets, except her husband and her father-in-law, would she have found in the world, still less in that neighborhood? Moreover, I perceive that God then commonly made known his will by oracles. Once more, if we consider the magnitude of the affair, it was more fitting that the secret should be revealed by the mouth of God, than manifested by the testimony of man. In our times a different method prevails. For God does not, at this day, reveal things future by such miracles; and the teaching of the Law, the Prophets, and the Gospel, which comprises the perfection of wisdom, is abundantly sufficient for the regulation of our course of life.