Commentary on Genesis John Calvin
COMMENTARY ON GENESIS
of the Shechemites, and the defilement of his daughter. Where was that invincible strength, by which he had even prevailed over the angel? Where the many lessons of patience with which God had exercised him, in order that he might never fail? This disposition to mourn, teaches us that no one is endued with such heroic virtues, as to be exempt from that infirmity of the flesh, which betrays itself sometimes even in little things; whence also it happens, that they who have long been accustomed to the cross, and who like veteran soldiers ought bravely to bear up against every kind of attack, fall like young recruits in some slight skirmish. Who then among us may not fear for himself, when we see holy Jacob faint, after having given so many proofs of patience?
35. And all his sons and daughters rose up. The burden of his grief is more clearly expressed by the circumstance that all his sons and daughters meet together to comfort him. For by the term "rose up," is implied a common deliberation, they having agreed to come together, because necessity urged them. But hence it appears how vast is the innate dissimulation of men. The sons of Jacob assume a character by no means suitable to them; and perform an office of piety, from which their minds are most alien. If they had had respect unto God, they would have acknowledged their fault, and though no remedy might have been found for their evil, yet repentance would have brought forth some fruit; but now they are satisfied with a vanity as empty as the wind. By this example we are taught how carefully we ought to avoid dissimulation, which continually implicates men in new snares.
But he refused to be comforted. It may be asked, whether Jacob had entirely cast off the virtue of patience: for so much the language seems to mean. Besides, he sins more grievously, because he, knowingly and voluntarily, indulges in grief: for this is as if he would purposely augment his sorrow, which is to rebel against God. But I suppose his refusal to be restricted to that alleviation of grief which man might offer. For nothing is more unreasonable than that a holy man, who, all his life had borne the yoke of God with such meekness of disposition, should now, like an unbroken horse, bite his bridle; in order that, by nourishing his grief, he might confirm himself in unsubdued impetuosity. I therefore do not doubt that he was willing now to submit himself unto the Lord, though he rejects human consolations. He seems also angrily to chide his sons, whose envy and malevolence towards Joseph he knew, as if he would upbraid them by declaring that he esteemed this one son more than all the rest: since he rather desires to be with him, dead in the grave, than to enjoy the society of ten living sons whom he had yet remaining; for I except little Benjamin. I do not, however, here excuse that excess of grief which I have lately condemned. And certainly he proves himself to be overwhelmed with sadness, in speaking of the grave, as if the sons of God did not pass through death to a better life. And hence we learn the blindness of immoderate grief, which almost