Commentary on Harmony of the Law Volume 1 Complete John Calvin (continued)
HARMONY OF THE LAW · VOLUME 1 sojourners there until the time of deliverance arrived. And in this way he best provided for their safety, lest being thus ensnared, they might have fallen into the nets of destruction. But in proportion as the moderation of the holy man exposed them not to jealousy and complaint, so was the ingratitude of the Egyptians less excusable in forgetting, after little more than a single century, that remarkable benefit, which should have been everywhere preserved in their public monuments, lest the name of Joseph should ever perish. Their unkindness, then, was intolerable, in refusing that his kindred and descendants should sojourn with them, since they ought to have ascribed the safety of themselves and their country, after God, to him, or rather under the hand and with the blessing of God. But this disease has always been flagrant in the world; and certainly it is good for us that evil should ever be our reward from men for our kindnesses, that we may learn in the performance of our duty to look to God alone, since otherwise we are unduly addicted to conciliate favor and applause for ourselves, or to seek after more earthly advantages. Still it was no common return which the Israelites had liberally received during more than 100 years for Joseph's sake, that they lived comfortably in a proud, avaricious, and cruel nation. Nevertheless, whatever happens, although we are not only defrauded of all recompense, but even although many of whom we have deserved well conspire for our destruction, let us never regret having done rightly; and, in the meantime, let us learn that nothing is more effective to restrain the desire of doing wrong, than those ties of mutual connection, by which God has bound us together.12 But, although the favor conferred by Joseph had been forgotten by all, the shame and sin of ingratitude cleaves especially to the king; in whom it was more than base to forget by whose industry and care he received so rich a yearly revenue. For the holy Patriarch, by buying up the land, had obtained a fifth part of the produce as a yearly tribute for the king. But so are tyrants accustomed to engulf whatever is paid them, without considering by what right it is acquired.
9. And he said unto his people. That is to say, in a public assembly, such as kings are wont to hold for consultation on public affairs. As if Moses had said that this point was proposed by the king for deliberation by his estates; viz., that because it was to be apprehended that the Israelites, trusting in their multitude and strength, might rise in rebellion, or might take advantage of any public disturbance to shake off the yoke and to leave Egypt, they should be anticipated, and afflicted with heavy burdens, to prevent their making any such attempt. This Pharaoh calls13 "dealing
"Nous faisant servir les uns aux autres;" causing us to serve one another. — French.
נתחכמה. In A V., Let us deal wisely If C. be justified in saying thatחכםif often employed for the wisdom which is evil, it is very much more often used for wisdom in a favorable sense. — W
JOHN CALVIN
wisely with them;" for though the wordחכם, chakam, is often taken, in a bad sense, to mean "to overreach with cunning," still in this case he concealed under an honest pretext the injury which he proposed to do them, alleging that prudent advice should be taken lest the Egyptians might suffer great loss through their carelessness and delay. This was common with heathen nations, to profess in their counsels, that what was right should be preferred to what was profitable; but, when it comes to the point, covetousness generally so blinds everybody, that they lose their respect for what is right, and are hurried away headlong to their own advantage. They make out too that what is advantageous is necessary; and so persuade themselves that whatever they are compelled to do is right. For that specious yet fallacious pretext readily occurs, and easily deceives, that, when any danger is apprehended, it ought to be met. By the tragic poets, indeed, that detestable sentiment, occupandum esse scelus, "that we should be beforehand in crime," is attributed to wicked and desperate characters; because our nature convinces us that it is unjust and absurd; and yet is it commonly considered the best mode of precaution, so that only those are accounted provident who consult for their own security by injuring others, if occasion requires it. From this source almost all wars proceed; because, whilst every prince fears his neighbor, this fear so fills him with apprehension, that he does not hesitate to cover the earth with human blood. Hence, too, amongst private individuals, arises the license for deceit, murder, rapine, and lying, because they think that injuries would be repelled too late, unless they respectively anticipated them. But this is a wicked kind of cunning, (however it may be varnished over with the specious name of foresight,) unjustly to molest others for our own security. I fear this or that person, because he both has the means of injuring me, and I am uncertain of his disposition towards me; therefore, in order that I may be safe from harm, I will endeavor by every possible means to oppress him. In this way the most contemptible, and imbecile, if he be inclined to mischief, will be armed for our hurt, and so we shall stand in doubt of the greater part of mankind. If thus every one should indulge his own distrust, while each will be devising to do some injury to his possible enemies, there will be no end to iniquities. Wherefore we must oppose the providence of God to these immoderate cares and anxieties which withdraw us from the course of justice. Reposing on this, no fear of danger will ever impel us to unjust deeds or crooked counsels. In the words of Pharaoh, all is otherwise; for, having given warning that the Israelites might, if they would, be injurious, he advises that their strength should in some way or other be broken. For, when we have once determined to provide for our own advantage, or quiet, or safety, we ask not the question whether we are doing right or wrong.