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16.The Angel which redeemed me. He so joins the Angel to God as to make him his equal. Truly he offers him divine worship, and asks the same things from him as from God. If this be understood indifferently of any angel what ever, the sentence is absurd. Nay, rather, as Jacob himself sustains the name and character of God, in blessing his son, (191) he is superior, in this respect, to the angels. Wherefore it is necessary that Christ should be here meant, who does not bear in vain the title of Angel, because he had become the perpetual Mediator. And Paul testifies that he was the Leader and Guide of the journey of his ancient people. (1Co_10:4.) He had not yet indeed been sent by the Father, to approach more nearly to us by taking our flesh, but because he was always the bond of connection between God and man, and because God formally manifested himself in no other way than through him, he is properly called the Angel. To which may be added, that the faith of the fathers was always fixed on his future mission. He was therefore the Angel, because even then he poured forth his rays, that the saints might approach God, through him, as Mediator. For there was always so wide a distance between God and men, that, without a mediator; there could be no communication. Nevertheless though Christ appeared in the form of an angel, we must remember what the Apostle says to the Hebrews, (Heb_2:16,) that “ took not on him the nature of angels,” so as to become one of them, in the manner in which he truly became man; for even when angels put on human bodies, they did not, on that account, become men. Now since we are taught, in these words, that the peculiar office of Christ is to defend us and to deliver us from all evil, let us take heed not to bury this grace in impious oblivion: yea, seeing that now it is more clearly exhibited to us, than formerly to the saints under the law, since Christ openly declares that the faithful are committed to his care, that not one of them might perish, (Joh_17:12,) so much the more ought it to flourish in our hearts, both that it may be highly celebrated by us with suitable praise, and that it may stir us up to seek this guardianship of our best Protector. And this is exceedingly necessary for us; for if we reflect how many dangers surround us, that we scarcely pass a day without being delivered from a thousand deaths; whence does this arise, except from that care which is taken of us, by the Son of God, who has received us under his protection, from the hand of his Father.
And let my name be named on them. This is a mark of the adoption before mentioned: for he puts his name upon them, that they may obtain a place among the patriarchs. Indeed the Hebrew phrase signifies nothing else than to be reckoned among the family of Jacob. Thus the name of the husband is said to be called upon the wife, (Isa_4:1,) because the wife borrows the name from the head to which she is subject. So much the more ridiculous is the ignorance of the Papists, who would prove hence that the dead are to be invoked in prayers. Jacob, say they, desired after his death to be invoked by his posterity. What! that being prayed to, he might bring them succor; and not — according to the plain intention of the speaker — that Ephraim and Manasseh might be added to the society of the patriarchs, to constitute two tribes of the holy people! Moreover it is wonderful, that the Papists, leaving under this pretext framed for themselves innumerable patrons, should have passed over Abraham, Isaac, and Jacob, as unworthy of the office. But the Lord, by this brutish stupor, has avenged their impious profanation of his name. What Jacob adds in the next clause, namely, that they should grow into a multitude, (192) refers also to the same promise. The sum amounts to this, that the Lord would complete in them, what he had promised to the patriarchs.
(191) In denedicendo filio. It appears that thought the singular number is used, yet reference is made to the two grandsons of Jacob. — Ed.
(192) ידגו, (yedegu,) Ainsworth translates the passage, “ them increase like fish into a multitude.” The Hebrew word for fish is from the above root, because of their prolific property; and consequently the use of such a term naturally suggests the notion of an extraordinary increase. Thus the Chaldee paraphrase adds, “ the fishes of the sea.” Hence, in the time of Moses there were 85,200 men of war descended from Joseph, a greater number than from any other of Jacob’ sons. See Ainsworth. — Ed