John Calvin Commentary Genesis 29

Then Jacob went on his journey. Moses now relates Jacob's arrival in Mesopotamia and the manner in which he was received by his uncle; and although the narration may seem superfluous, it yet contains nothing but what is useful to know, for he commends the extraordinary strength of Jacob’s faith when he says that he lifted up his feet to come into an unknown land.

Again, he would have us consider the providence of God, which caused Jacob to encounter the shepherds, by whom he was led to the home he sought; for this did not happen accidentally, but he was guided by the hidden hand of God to that place; and the shepherds, who were to instruct and confirm him concerning all things, were brought there at the same time.

Therefore, whenever we may wander in uncertainty through intricate windings, we must contemplate, with eyes of faith, the secret providence of God which governs us and our affairs, and leads us to unexpected results.

My brethren, whence be ye? The great frankness of that age appears in this way of meeting together. For, though the brotherly title is often abused by dishonest and wicked men, it is still not to be doubted that friendly interaction was then more faithfully cultivated than it is now.

This was the reason Jacob greets unknown men as brethren, undoubtedly according to accepted custom. Frugality is also apparent, as Rachel sometimes tends to the flock. For, since Laban has many servants, how does it happen that he employs his own daughter in a menial and demeaning service, except that it was deemed disgraceful to educate children in idleness, softness, and indulgence?

On the contrary, today, since ambition, pride, and refinement have made customs soft and decadent, the care of domestic concerns is held in such contempt that women, for the most part, are ashamed of their proper role.

It followed from the same purity of conduct previously mentioned that Jacob ventured so informally to kiss his cousin, for much greater liberty was allowed in their chaste and modest way of living.

In our times, impurity and ungovernable lusts are the reason why not only kisses are suspected, but even looks are dreaded. This is not unjust, since the world is filled with every kind of corruption, and such treachery prevails that social interactions between men and women are seldom conducted with modesty.

Therefore, that ancient simplicity should cause us to mourn deeply, so that this vile corruption into which the world has fallen may be distasteful to us, and that its contagion may not affect us and our families.

The order of events, however, is inverted in Moses’s narration, for Jacob did not kiss Rachel until he had informed her that he was her relative. This also explains his weeping, for, partly through joy, partly through the memory of his father’s house, and through natural affection, he burst into tears.

And he told Laban all these things. Since Laban had previously seen one of Abraham’s servants supplied with great wealth, an unfavorable opinion of his nephew might instantly have entered 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 poorly clothed.

It is also probable that he had been instructed by his mother concerning 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 undeniable signs to acknowledge Jacob as his nephew. This knowledge inclines him to kindness; for natural instinct dictates that those who are united by ties of blood should endeavor to assist each other; but though the bond between relatives is closer, yet our kindness should extend more widely, so that it may spread through the whole human race. If, however, all the sons of Adam are joined together in this way, that spiritual relationship which God produces between the faithful, and than which there is no holier bond of mutual benevolence, should be much more effective.

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 put his character to the test for a month, and then discussed wages with him. From this, the uprightness of the holy man can be inferred; because he was not idle while with his uncle, but engaged in honest work, so that he would not idly eat another's bread for nothing. Thus, Laban was 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 relative of his due reward, for whom he ought to have greater consideration than for any stranger; or that he was unwilling to demand unpaid service under the pretext of relationship.

This second interpretation is the more suitable and is nearly universally accepted. For they read it as one connected sentence: Because thou art my brother, shalt thou therefore serve me for nought? Moreover, we must note the purpose for which Moses relates these things. First, a great principle of equity is presented to us in Laban, since this sentiment is inherent in almost all minds: that justice ought to be mutually cultivated, until blind greed draws them away in another direction.

And God has engraved a law of equity in human nature, so that whoever deviates from that rule through an excessive desire for personal gain is left completely without excuse. But a short time later, when it came to practical matters, Laban, forgetting this equity, thought only of what might be profitable to himself.

Such an example is certainly worthy of note, for people seldom err in general principles and therefore, with one voice, confess that everyone ought to receive what is due to them. But as soon as they turn to their own affairs, perverse self-love blinds them, or at least envelops them in such clouds that they are carried in an opposite direction.

Therefore, let us learn to restrain ourselves, so that a desire for our own advantage may not prevail to the point of sacrificing justice. From this has arisen the proverb that no one is a suitable judge in his own case, because each person, being unduly favorable to himself, becomes forgetful of what is right. Therefore, we must ask God to govern and restrain our desires by a spirit of sound judgment.

Laban, in wishing to enter into a covenant, does what tends to avoid disputes and complaints. The ancient saying is known: “We should deal lawfully with our friends, so that we may not afterwards be obliged to go to law with them.” For, from where do so many legal disputes arise, except that everyone is more generous towards himself, and more stingy towards others than he ought to be? Therefore, to foster harmony, firm agreements are necessary, which can prevent injustice on either side.

I will serve thee seven years. The iniquity of Laban betrays itself in a moment, for it is a shameful barbarity to give his daughter as a reward in exchange for Jacob’s services, making her the subject of a kind of barter. He ought, on the other hand, not only to have assigned a portion to his daughter but also to have acted more liberally toward his future son-in-law.

But under the pretext of affinity, he defrauds him of the reward of his labor, the very thing which he had previously acknowledged to be unjust. We therefore perceive still more clearly what I have previously alluded to: that although from their mother’s womb men have a general notion of justice, yet as soon as their own advantage presents itself to view, they become actually unjust, unless the Lord reforms them by His Spirit.

Moses does not here relate something rare or unusual, but what is a most common occurrence. For though men do not sell their daughters, yet the desire for gain hurries the greater part of them so far away that they prostitute their honor and sell their souls.

Furthermore, it is not altogether to be deemed a fault that Jacob was rather inclined to love Rachel. This might have been because Leah, on account of her tender eyes, was less beautiful, or perhaps she was pleasing only by the comeliness of her eyes, while Rachel excelled her altogether in elegance of form.

For we see how naturally a secret kind of affection produces mutual love. Only excess is to be guarded against, and all the more diligently because it is difficult to restrain affections of this kind so that they do not prevail to the stifling of reason. Therefore, one who is induced to choose a wife because of the elegance of her form will not necessarily sin, provided reason always maintains the ascendancy and holds the wantonness of passion in subjection.

Yet perhaps Jacob sinned in being too self-indulgent when he desired Rachel, the younger sister, to be given to him, to the injury of the elder. He may also have sinned when, yielding to the desire of his own eyes, he undervalued the virtues of Leah. For this is a very culpable lack of self-control, when anyone chooses a wife only for her beauty, whereas excellence of disposition ought to be deemed of the first importance.

But the strength and ardor of his attachment manifests itself in this: he felt no weariness in the labor of seven years. Chastity was also joined with it, so that he persevered during this long period with a patient and quiet mind in the midst of so many labors.

And here again the integrity and continence of that age is apparent: though dwelling under the same roof and accustomed to familiar interaction, Jacob still conducted himself with modesty and abstained from all impropriety. Therefore, at the close of the appointed time he said, Give me my wife, that I may go in unto her, by which he implies that she had been a pure virgin until then.