Genesis 31:1-55 (3)

Genesis 31:1-55 (3)

31. And Jacob answered. He briefly refutes each head of the accusation: with respect to his secret departure, he modestly excuses himself, as having been afraid that he might be deprived of his wives. And in this way he takes part of the blame to himself, deeming it sufficient to exonerate himself from the malice of which he was thought to be guilty. He does not dispute, as a casuist, whether it was lawful to depart by stealth; but leaves it undetermined whether or not his fear was culpable. Let all the children of God learn to imitate this modesty, lest through an immoderate desire to vindicate their own reputation, they should rush into contentions: just as we have seen many raise tragic scenes out of nothing, because they will not endure that any censure, however trifling, should be cast upon them. Jacob, therefore, was content with this excuse, that he had done nothing wickedly. His defense on the other charge follows, in which Jacob shows his confidence, by adjudicating the person to death, with whom the things stolen should be found. He speaks, indeed, from his heart; but if the truth had then been discovered, he must, of necessity, have been ashamed of his rashness. Therefore, though he was not conscious of guilt, he yet singled through excessive haste, in not having diligently inquired before he pronounced concerning a doubtful matter. He ought to have called both his wives and his children, and to have inquired of each how the affair stood. He was, indeed, persuaded, that his family was so well conducted, that no suspicion of the theft had ever entered into his mind; but he ought not so to have relied upon his own discipline, as to be free from fear when a crime is alleged against his family. Wherefore, let us learn to suspend our judgment in matters of which we are ignorant, lest we should repent too late of our temerity. We may add, that hence it happened, that the pollution which he might have exterminated immediately, continued still longer in the family of Jacob.

Note 97. “Jacob might cover himself with the shield of his own innocence; but it was not large enough to cover all others, not even his most beloved wife, whom he, in ignorance, adjudicates to death, and incautiously gives sentence against her.” — Rivetus in Gen, p. 657.

32. That Rachel had stolen them. Moses relates the manner in which Rachel had concealed her theft; namely, by sitting on the idols, and pretending the custom of women as her excuse. It is a question, whether she did this through shame or pertinacity. It was disgraceful to be caught in the act of theft; she also dreaded the severe sentence of her husband. Yet to me it appears probable that fear did not so much influence her as the obstinate love of idolatry. For we know how greatly superstition infatuates the mind. Therefore, as if she had obtained an incomparable treasure, she thinks that she must attempt anything rather than allow herself to be deprived of it. Moreover, she chooses rather to incur the displeasure of her father and her husband, than to relinquish the object of her superstition. To her stratagem she also adds lying words, so that she deserves manifold censure.

36. And Jacob was wroth, and chode with Laban. Jacob again acts amiss, in contending with Laban about a matter not sufficiently known, and in wrongfully fastening on him the charge of calumny. For although he supposed all his family to be free from blame, yet he was deceived by his own negligence. He acts, indeed, with moderation, because in expostulating with Laban he does not use reproaches; but in this he is not to be excused, that he undertakes the cause of his whole family, when they were not exempt from blame. If any one should make the objection to this statement, that Jacob was constrained by fear, because Laban had brought with him a great band of companions: the circumstances themselves show, that his mind was thus influenced by moderation rather than by fear. For he boldly resists, and shows no sign of fear; only he abstains from the insolence of evil speaking. He then adds that he had just cause of accusation against Laban; not because he wished to rise in a spirit of recrimination against his father-in-law; but because it was right that the kindred and associates of Laban should be made witnesses of all that had passed, in order that, by the protracted patient endurance of Jacob, his integrity might be the more manifest. Jacob also calls to mind, not only that he had been a faithful keeper of the flock, but also that his labor had been rendered prosperous by the blessing of God; he adds, besides, that he had been held accountable for all losses. In this he insinuates against Laban the charge of great injustice: for it was not the duty of Jacob voluntarily to inflame the avarice and rapacity of his father-in-law, by attempting to soothe him; but he yielded, by constraint, to his injuries. When he says that sleep departed from his eyes, he not only intimates that he passed sleepless nights, but that he had so contended against nature itself, as to defraud himself of necessary repose.

42. Except the God of my father. Jacob here ascribes it to the favor of God, that he was not about to return home entirely empty; whereby he not only aggravates the sin of Laban, but meets an objection which might seem at variance with his complaints. He therefore denies that he has been made rich by the kindness of his father-in-law; but testifies that he has been favourably regarded by the Lord: as if he had said, I owe it not to thee, that thou hast not further injured me; but God, who is propitious to me, has withstood thee. Now, since God is not the defender of unfaithfulness, nor is wont to help the wicked, the integrity of Jacob may be ascertained from the fact that God interposed as his vindicator. It is also to be observed, that by expressly distinguishing the God of Abraham from all fictitious gods, he declares that there is no other true God: by which he, at the same time, proves himself to be a truly pious worshipper. The expression “the fear of Isaac,” is to be taken passively for the God whom Isaac revered; just as, on account of the reverence due to him, he is called the “fear and the dread” of his people. A similar expression occurs immediately after, in the same chapter. Now the pious, while they fear God, are by no means horror — struck at his presence, like the reprobates; but trembling at his judgment, they walk circumspectly before him.

Note 98. Isaiah 8:13. “Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread.”

God has seen my affliction, and the labor of my hands. This was spoken from a pious feeling that God would bring help to him when afflicted, if he should conduct himself with fidelity and honesty. Therefore, in order that the Lord may sustain us with his favor, let us learn to discharge our duty rightly; let us not flee from our proper work; and let us not refuse to purchase peace by submitting to many inconveniences. Further, if they from whom we have deserved well treat us severely and unjustly, let us bear our cross in hope and in silence, until the Lord shall succor us: for he will never forsake us, as the whole Scripture testifies. But Jacob distinctly presses his father-in-law with his own confession. For why had God rebuked him, unless because he was persecuting an innocent man in defiance of justice and equity; for as I have lately intimated, it is abhorrent to the nature of God to favor evil and unjust causes.

43. These daughters are my daughters. Laban begins now to speak in a manner very different from before: he sees that he has no farther ground of contention. Therefore, being convinced, he buries all strife, and glides into placid and amicable discourse. “Why,” he asks, “should I be hostile to thee, when all things between us are common? Shall I rage against my own bowels? For both thy wives and thy children are my own blood; wherefore I ought to be affected towards you, as if you all were part of myself.” He now answers like an honorable man. Whence, then, has this humanity so suddenly sprung up in the breast of him who lately had been hurried onward, without any respect to right or wrong, to ruin Jacob; unless it were, that he knew Jacob to have acted towards him with fidelity, and to have been at length compelled by necessity to adopt the design of departing by stealth? And this was an indication that he was not absolutely desperate: for we may find many persons of such abandoned impudence, that though overcome and silenced by arguments, they yet do not cease to rush headlong in insane rebellion. From this passage we infer, that although avarice and other sinful affections take away judgment and soundness of mind; there yet remains a knowledge of truth engraven on the souls of men, which being stirred up emits scintillations, to prevent the universal triumph of depravity. If any one before had said, What does thou, Laban? What brutality is this to rage against thine own bowels? the remonstrance would not have been heard, for he burned with headstrong fury. But now he voluntarily suggests this to himself, and proclaims what he would have been unwilling to hear from another. It appears, then, that the light of justice which now breaks forth, had been smothered in his mind. In short, it is self-love alone which blinds us; because we all judge aright where personal interests are not concerned. If, however, it should so happen that we are for a time in perplexity, we must still seek to obey the dictates of reason and justice. But if any one hardens himself in wickedness, the interior and hidden knowledge, of which I have spoken, will yet remain engraven in his mind, and will suffice for his condemnation.

Note 99. Acsi gererem omnium personam. “As if I bore the person or character of all,” perhaps, “as your representative — the one who personates you.” Yet, in the translation, the sense is given which will, perhaps, on the whole, be most intelligible to the reader. — Ed.

44. Let us make a covenant, I and thou. Laban here acts as men conscious of guilt are wont to do, when they wish to guard themselves against revenge: and this kind of trepidation and anxiety is the just reward of evil deeds. Besides, wicked men always judge of others from their own disposition: whence it happens that they have fears on all sides. Moses before relates a somewhat similar example, when Abimelech made a covenant with Isaac. Wherefore we must take the greater care, if we desire to possess tranquil minds, that we act sincerely and without injury towards our neighbors. Meanwhile Moses shows how placable Jacob was, and how easily he permitted himself to be conciliated. He had endured very many and grievous wrongs; but now, forgetting all, he freely stretches out the hand of kindness: and so far is he from being pertinacious in defending his own right, that he, in a manner, anticipates Laban himself, being the first to take a stone, and set it up for a pillar. And truly it becomes the children of God, not only with alacrity to embrace peace, but even ardently to search for it, as we are commanded in Psalm 34:14 As to the heap of stones, it was always the practice to use some ceremony which might confirm the compact on both sides; on this occasion a heap of stones is raised, in order that the memory of the covenant might be transmitted to posterity. That Jacob took part in this was a proof, as we have said, of a mind disposed to peace. He freely complained, indeed, when it was right to do so; but when the season of pacification arrived, he showed that he cherished no rancour. Moses, in relating afterwards that they did eat there, upon the heap, does not observe the order of the history. For, on both sides, the conditions of the covenant were agreed upon and declared, before the feast was celebrated: but this figure of speech (as we have before seen) was sufficiently in use.

Note 100. “Depart from evil and do good; seek peace and pursue it.”

47. And Laban called it. Each, in his own language, gives a name, of the same signification, to the heap. Whence it appears, that Laban used the Syrian tongue, though born of the race of Heber. But it is not wonderful that he, dwelling among Syrians, should have accustomed himself to the language as well as to the manners of the Syrians. And a little before, he is twice called a Syrian; as if Moses would describe him as degenerate, and alienated from the Hebrews. But this seems by no means accordant with the previous history, where we read that the daughters of Laban gave Hebrew names to their sons. Yet the solution is not difficult; for since the affinity between these languages was great, the inflection of one word into another was easy: besides, if the wives of Jacob were tractable, it is not surprising that they should have learned his language. And beyond doubt, he would himself make a point of this matter: seeing he knew that his family was separated from the rest of the nations. Moses, in using the name of Galeed, does it proleptically; for since he was writing for his own times, he does not scruple to give it the generally received name. Moreover we hence infer, that ceremonies and rites ought to refer to that which those who use them mutually agree upon. Which rule also ought to be applied to the sacraments; because if the word by which God enters into covenant with us be taken away, useless and dead figures will alone remain.

49. The Lord watch between me and thee. Laban commits to the judgment of God, for vengeance, whatever offense either of them should be guilty of against the other in his absence; as if he would say, “Though the knowledge of the injury should not reach me, because I shall be far distant, yet the Lord, who is everywhere present, will behold it.” Which sentiment he more clearly expresses afterwards, when he says, “No one is with us; God will be witness between me and thee.” By which words he means, that God will be a severe avenger of every wickedness, though there should be no judge upon earth to decide the cause. And certainly if there were any religion flourishing within us, the presence of God would influence us far more than the observation of men. But it arises from the brutal stupidity of our flesh, that we reverence men only; as if we might mock God with impunity, when we are not convicted by the testimony of men. If, then, this common feeling of nature dictated to Laban, that the frauds which were hidden from men would come into judgment before God; we who enjoy the light of the gospel should indeed be ashamed to seek a covert for our fallacies. Hence also, we gather the legitimate use of an oath, which the Apostle declares in his epistle to the Hebrews; namely, that men, in order to put an end to their controversies, resort to the judgment of God.

50. If thou shalt take other wives besides my daughters. Laban declares that it would be a species of perfidy, if Jacob should take to himself any other wives. But he had himself compelled Jacob to the act of polygamy: for whence was it that the holy man had more wives than one, except that Leah had been craftily substituted in the place of Rachel? But he now, from a pure sentiment of nature, condemns the fault, of which, blinded by avarice, he had wickedly been the author. And certainly, when the bond of marriage is broken, than which none among men is more sacred, the whole of human society sinks into decay. Wherefore, those fanatical men, who, at this day, delight to defend polygamy, have no need of any other judge than Laban.

53. The God of Abraham. It is indeed rightly and properly done, that Laban should adjure Jacob by the name of God. For this is the confirmation of covenants; to appeal to God on both sides, that he may not suffer perfidy to pass unpunished. But he sinfully blends idols with the true God, between whom there is nothing in common. Thus, truly, men involved in superstitions, are accustomed to confound promiscuously sacred things with profane, and the figments of men with the true God. He is compelled to give some honor to the God of Abraham, yet he lies plunged in his own idolatrous pollution; and, that his religion may not appear the worse, he gives it the color of antiquity. For in calling him the God of his father, he boasts that this God was handed down to him from his ancestors. Meanwhile Jacob does not swear superstitiously. For Moses expressly declares, that he sware only by “the fear of Isaac;” whence we learn that he did not assent to the preposterous form of oath dictated by his father-in-law; no too many do, who, in order to gain the favor of the wicked, pretend to be of the same religion with them. But when once the only God is made known to us, we wickedly suppress his truth, unless by its light all the clouds of error are dispersed.

54. And called his brethren to eat bread. In courteously receiving his kindred, by whom he had been ill-treated, as his guests, Jacob showed his kindness. Moses also intimates that it was by the special favor of God that, after the most dreadful storm which threatened the holy man with destruction, a placid serenity suddenly shone forth. To the same cause is to be assigned what immediately follows, that Laban departed in a friendly manner: for by this method the Lord openly manifested himself as the guardian of his servant, seeing that he wonderfully delivered him as a lost sheep out of the jaws of the wolf. And truly, not only was the fury of Laban appeased; but he put on paternal affection, as if he had been changed into a new man.

55. And blessed them. The character of the person is here to be noticed, because Laban, who had lapsed from true piety, and was a man of unholy and wicked manners, yet retained the habit of giving his blessing. For we are hereby taught, that certain principles of divine knowledge remain in the hearts of the wicked, so that no excuse may be left to them on the ground of ignorance; for the custom of pronouncing a blessing arises hence, that men are certainly persuaded that God alone is the author of all good things. For although they may proudly arrogate what they please to themselves; yet when they return to their right mind, they are compelled, whether they will or no, to acknowledge that all good proceeds from God alone.