Commentary on Genesis John Calvin
COMMENTARY ON GENESIS
nothing but her sad childbirth and her own sorrows: from the feeling of which she gave a name to her son; but Jacob afterwards corrected the error. For the chance of the name sufficiently shows, that, in his judgment, the excess of sorrow in his wife was wrong; seeing that she had branded his son with a sinister and opprobrious name;583 for that sadness is not free from ingratitude, which so occupies our minds in adversity that the kindness of God does not exhilarate them; or, at least, does not infuse some portion of sweetness to mitigate our grief. Then her burial is mentioned; to which the holy fathers could not have attended with such religious care, except on account of their hope of the future resurrection. Whenever, therefore, we read concerning their burying the dead, as if they were anxious about the performance of some extraordinary duty, let us think of that end of which I have spoken; for it was no foolish ceremony, but a lively symbol of the future resurrection. I acknowledge, indeed, that profane and degenerate men at that time, in various places, vainly incurred much expense and toil in burying their dead, only as an empty solace of their grief. But although they had declined from the original institution into gross errors, yet the Lord caused that this rite should remain entire among his own people. Moreover, he designed that a testimony should exist among unbelievers, by which they might be rendered inexcusable. For since, independently of instruction, this sentiment was innate in all men, that to bury the dead was one of the offices of piety, nature has clearly dictated to them that the human body is formed for immortality; and, therefore, that, by sinking into death, it does not utterly perish. The statue or monument, erected by him, signifies the same thing. He reared no citadel which might stand as a token of his glory among his posterity: but he took care to raise the memorial of a sepulcher, which might be a witness to all ages that he was more devoted to the life to come; and, by the providence of God, this memorial remained standing, till the people returned out of Egypt.
22. Reuben went and lay with Bilhah. A sad and even tragic history is now related concerning the incestuous intercourse of Reuben with his mother-in-law. Moses, indeed, calls Bilhah Jacob's concubine: but though she had not come into the hands of her husband, as the mistress of the family and a partaker of his goods; yet, as it respected the bed, she was his lawful wife, as we have before seen. If even a stranger had defiled the wife of the holy man, it would have been a great disgrace; it was, however, far more atrocious that he should suffer such an indignity from his own son. But how great and how detestable was the dishonor, that the mother of two tribes should not only contaminate herself with adultery, but even with incest;
Rachel, in the act of dying, called her son Benoni, the son of my sorrow; Jacob called him Benjamin, the son of my right hand. It is worthy of remark that Benjamin was the only son of Jacob born in the land of Canaan. — Ed.
JOHN CALVIN
which crime is so abhorrent to nature, that, not even among the Gentiles, has it ever been held tolerable? And truly, by the wonderful artifice of Satan, this great obscenity penetrated into the holy house, in order that the election of God might seem to be of no effect. Satan endeavors, by whatever means he can, to pervert the grace of God in the elect; and since he cannot effect that, he either covers it with infamy, or at least obscures it. Hence it happens that disgraceful examples often steal into the Church. And the Lord, in this manner, suffers his own people to be humbled, that they may be more attentively careful of themselves, that they may more earnestly watch unto prayer, and may learn entirely to depend on his mercy. Moses only relates that Jacob was informed of this crime; but he conceals his grief, not because he was unfeeling, (for he was not so stupid as to be insensible to sorrow,) but because his grief was too great to be expressed. For here Moses seems to have acted as the painter did who, in representing the sacrifice of Iphigenia, put a veil over her father's face, because he could not sufficiently express the grief of his countenance. In addition to this eternal disgrace of the family, there were other causes of anxiety which transfixed the breast of the holy man. The sum of his happiness was in his offspring, from which the salvation of the whole world was to proceed. Whereas, already, two of his sons had been perfidious and sanguinary robbers; the first-born, now, exceeds them both in wickedness. But here the gratuitous election of God has appeared the more illustrious, because it was not on account of their worthiness that he preferred the sons of Jacob to all the world; and also because, when they had fallen so basely, this election nevertheless remained firm and efficacious. Warned by such examples, let us learn to fortify ourselves against those dreadful scandals by which Satan strives to disturb us. Let every one also privately apply this to the strengthening of his own faith. For sometimes even good men slide, as if they had fallen from grace. Desperation would necessarily be the consequence of such ruin, unless the Lord, on the other hand, held out the hope of pardon. A remarkable instance of this is set before us in Reuben; who, after this extreme act of iniquity, yet retained his rank of a patriarch in the Church. We must, however, remain under the custody of fear and watchfulness, lest temptation should seize upon us unawares, and thus the snares of Satan should envelop us. For the holy Spirit did not design to set before us an example of vile lust, in order that every one might rush into incestuous connections; but would rather expose to infamy the baseness of this crime, in an honorable person, that all, on that account, might more vehemently abhor it. This passage also refutes the error of Novatus. Reuben had been properly instructed; he bore in his flesh, from early infancy, the symbol of the divine covenant; he was even born again by the Spirit of God; we see, therefore, what was the deep abyss from which he was raised by the incredible mercy of God. The Novatians, therefore, and similar fanatics, have no right to cut off the hope of pardon