“And Noah began to be an husbandman.” I do not so explain the words, as if he then, for the first time, began to give his attention to the cultivation of the fields; but, (in my opinion,) Moses rather intimates, that Noah, with a collected mind, though now an old man, returned to the culture of the fields, and to his former labours. It is, however, uncertain whether he had been a vine-dresser or not.

“And there was a famine in the land.” A much more severe temptation is now recorded, by which the faith of Abram is tried to the quick. For he is not only led around through various windings of the country, but is driven into exile, from the land which God had given to him and to his posterity. It is to be observed, that Chaldea was exceedingly fertile; having been, from this cause, accustomed to opulence, he came to Charran, where, it is conjectured, he lived commodiously enough, since it is clear he had an increase of servants and of wealth. But now being expelled by hunger from that land, where, in reliance on the word of God, he had promised himself a happy life, supplied with all abundance of good things, what must have been his thoughts, had he not been well fortified against the devices of Satan? His faith would have been overturned a hundred times. And we know, that whenever our expectation is frustrated, and things do not succeed according to our wishes, our flesh soon harps on this string, “God has deceived thee.”

“Every moving thing that liveth shall be meat for you.” The Lord proceeds further, and grants animals for food to men, that they may eat their flesh. And because Moses now first relates that this right was given to men, nearly all commentators infer, that it was not lawful for man to eat flesh before the deluge, but that the natural fruits of the earth were his only food. But the argument is not sufficiently firm. For I hold to this principle; that God here does not bestow on men more than he had previously given, but only restores what had been taken away, that they might again enter on the possession of those good things from which they had been excluded.

This was that Anah that found the mules. Mules are the adulterous offspring of the horse and the ass. Moses says that Anah was the author of this connection. But I do not consider this as said in praise of his industry; for the Lord has not in vain distinguished the different kinds of animals form the beginning.

“And Abram went up out of Egypt.” In the commensement of the chapter, Moses commemorates the goodness of God in protecting Abram; whence it came to pass, that he not only returned in safety, but took with him great wealth. This circumstance is also to be noticed, that when he was leaving Egypt, abounding in cattle and treasures, he was allowed to pursue his journey in peace; for it is surprising that the Egyptians would suffer what Abram had acquired among them, to be transferred elsewhere. Moses next shows, that riches proved no sufficient obstacle to prevent Abram from having respect continually to his proposed end, and from moving towards it with unremitting pace.

“I do set my bow in the cloud.” From these words certain eminent theologians have been induced to deny, that there was any rainbow before the deluge: which is frivolous. For the words of Moses do not signify, that a bow was then formed, which did not previously exist; but that a mark was engraven upon it, which should give a sign of the divine favour towards men. That this may the more evidently appear, it will be well to recall to memory what we have elsewhere said, that some signs are natural, and some preternatural.

For he declares that he hoped for a testimony of his faith and uprightness from the Lord, in the happy result of his labours, as if he had said, “The Lord who is the best judge and vindicator of my righteousness, will indeed show with what sincerity and faithfulness I have hitherto conducted myself.” And though the Lord often permits sinners to be enriched by wicked arts, and suffers them to acquire abundant gain by seizing the goods of others as their own: this proves no exception to the rule, that this blessing is the ordinary attendant on good faith and equity. Wherefore, Jacob justly gave this token of his fidelity, that he committed the success of his labours to the Lord, in order that his integrity might hence be made manifest.

And Jacob took him rods of green poplar. The narration of Moses, at first sight, may seem absurd: for he either intends to censure holy Jacob as guilty of fraud, or to praise his industry. But from the context it will appear that this adroitness was not culpable. Let us then see how it is to be excused. Should any one contend that he was impelled to act as he did, by the numerous injuries of his father-in-law, and that he sought nothing but the reparation of former losses; the defence would perhaps be plausible: yet in the sight of God it is neither firm nor probable; for although we may be unjustly treated, we must not enter the contest with equal injustice. And were it permitted to avenge our own injuries, or to repair our own wrongs, there would be no place for legal judgments, and thence would arise horrible confusion.

And Isaac digged again the wells of water. First, we see that the holy man was so hated by his neighbours, as to be under the necessity of seeking a retreat for himself which was destitute of water; and no habitation is so troublesome and inconvenient for the ordinary purposes of life as that which suffers from scarcity of water. Besides, the abundance of his cattle and the multitude of his servants — who were like a little army — rendered a supply of water very necessary; whence we learn that he was brought into severe straits. But that this last necessity did not instigate him to seek revenge, is a proof of singular forbearance; for we know that lighter injuries will often rack the patience even of humane and moderate men.

Then Jacob went on his journey. Moses now relates the arrival of Jacob in Mesopotamia, and the manner in which he was received by his uncle; and although the narration may seem superfluous, it yet contains nothing but what is useful to be known; for he commends the extraordinary strength of Jacob’s faith, when he says, that “he lifted up his feet” to come into an unknown land.

Thou knowest how I have served thee. This answer of Jacob is not intended to increase the amount of his wages; but he would expostulate with Laban, and would charge him with acting unjustly and unkindly in requiring a prolongation of the time of service. There is also no doubt that he is carried forth, with every desire of his mind, towards the land of Canaan. Therefore a return thither was, in his view, preferable to any kind of riches whatever. Yet, in the meantime, he indirectly accuses his father-in-law, both of cunning and of inhumanity, in order that he may extort something from him, if he must remain longer. For he could not hope that the perfidious old fox would, of himself, perform an act of justice; neither does Jacob simply commend his own industry, but shows that he had to deal with an unjust and cruel man. Meanwhile, it is to be observed, that although he had laboured strenuously, he yet ascribes nothing to his own labour, but imputes it entirely to the blessing of God that Laban had been enriched.

Then Isaac sowed. Here Moses proceeds to relate in what manner Isaac reaped the manifest fruit of the blessing promised to him by God; for he says, that when he had sowed, the increase was a hundredfold: which was an extraordinary fertility, even in that land. He also adds, that he was rich in cattle, and had a very great household. Moreover, he ascribes the praise of all these things to the blessing of God; as it is also declared in the psalm, that the Lord abundantly supplies what will satisfy his people while they sleep. (Ps. 127:2)