Commentary on Genesis John Calvin (continued)
COMMENTARY ON GENESIS
the proper bounds of duty, he soon allows himself unmeasured license. Wherefore there is nothing better than for each to keep himself within the limits divinely prescribed to him, lest by attempting more than is lawful, he should open the door to Satan. I have before shown how far his seeking the blessing by fraud, and insinuating himself into the possession of it by falsehood, was contrary to faith. Yet this particular fault and divergence from the right path, did not prevent the faith which had been produced by the oracle from holding on, in some way, its course. In excusing the quickness of his return by saying that the venison was brought to him by God, he speaks in accordance with the rule of piety: he sins, however, in mixing the sacred name of God with his own falsehoods. Thus, when there is a departure from truth, the reverence which is apparently shown to God is nothing else than a profanation of his glory. It was right that the prosperous issue of his hunting should be ascribed to the providence of God, lest we should imagine that any good thing was the result of chance; but when Jacob pretended that God was the author of a benefit which had not been granted to himself, and that, too, as a cloak for his deception, his fault was not free from perjury.
21. Come near, I pray thee, that I may feel thee. It hence appears that the holy man was suspicious of fraud, and therefore hesitated. Whence it may seem that the benediction was vain, seeing it had no support of faith. But it thus pleased God so to perform his work by the hand of Isaac, as not to make him, who was the instrument, a willing furtherer of his design. Nor is it absurd that Isaac, like a blind man, should ignorantly transfer the blessing to a different person from him whom he intended. The ordinary function of pastors has something of a similar kind; for since by the command of God, they reconcile men to him, yet they do not discern to whom this reconciliation comes; thus they cast abroad the seed, but are uncertain respecting the fruit. Wherefore God does not place the office and power with which he has invested them, under the control of their own judgment. In this way the ignorance of Isaac does not nullify the heavenly oracles; and God himself, although the senses of his servant fail, does not desist from the accomplishment of his purpose. Here we have a clear refutation of the figment of the Papists, that the whole force of the sacrament depends upon the intention of the man who consecrates; as if, truly, it were left to the will of man to frustrate the design of God. Nevertheless, what I have already so often said must be remembered, that however Isaac might be deceived in the person of his son, he yet did not pronounce the blessing in vain: because a general faith remained in his mind and in part governed his conduct. In forming his judgment from the touch, disregarding the voice, he did not act according to the nature of faith. And, therefore, with respect to the person, he was plainly in error. This, however, did not happen in consequence of negligence; since he diligently and even anxiously turned every way, that he