Commentary on Genesis John Calvin (continued)
JOHN CALVIN
opinion of his nephew might instantly enter into his mind: it was therefore necessary for holy Jacob to explain the causes of his own departure, and the reason why he had been sent away so contemptibly clothed. It is also probable that he had been instructed by his mother respecting the signs and marks by which he might convince them of his relationship: therefore Laban exclaims, Surely thou art my bone and my flesh; intimating that he was fully satisfied, and that he was induced by indubitable tokens to acknowledge Jacob as his nephew. This knowledge inclines him to humanity; for the sense of nature dictates that they who are united by ties of blood should endeavor to assist each other; but though the bond between relatives is closer, yet our kindness ought to extend more widely, so that it may diffuse itself through the whole human race. If, however, all the sons of Adam are thus joined together, that spiritual relationship which God produces between the faithful, and than which there is no holier bond of mutual benevolence, ought to be much more effectual.
14. And he abode with him the space of a month. Though Laban did not doubt that Jacob was his nephew by his sister, he nevertheless puts his character to trial during a month, and then treats with him respecting wages. Hence may be inferred the uprightness of the holy man; because he was not idle while with his uncle, but employed himself in honest labors, that he might not in idleness eat another's bread for nothing; hence Laban is compelled to acknowledge that some reward beyond his mere food was due to him. When he says, "Because thou art my brother, shouldest thou therefore serve me for nought?" his meaning may be twofold; either that it would be excessively absurd and unjust to defraud a relation of his due reward, for whom he ought to have greater consideration than for any stranger; or that he was unwilling to exact gratuitous service under the color of relationship. This second exposition is the more suitable, and is received nearly by the consent of all. For they read in one connected sentence, "Because thou art my brother, shalt thou therefore serve me for nought?" Moreover, we must note the end for which Moses relates these things. In the first place, a great principle of equity is set before us in Laban; inasmuch as this sentiment is inherent in almost all minds, that justice ought to be mutually cultivated, till blind cupidity draws them away in another direction. And God has engraven in man's nature a law of equity; so that whoever declines from that rule, through an immoderate desire of private advantage, is left utterly without excuse. But a little while after, when it came to a matter of practice, Laban, forgetful of this equity, thinks only of what may be profitable to himself. Such an example is certainly worthy of notice, for men seldom err in general principles, and therefore, with one mouth, confess that every man ought to receive what is his due but as soon as they descend to their own affairs, perverse self-love blinds them, or at least envelopes them in such clouds that they are carried in an opposite course. Wherefore, let us learn