Commentary on Genesis 34:1-7 by John Calvin (1509-1564).
One
of the leading lights of the Reformation in Europe, John Calvin was born in Noyon,
Picardy
in
France. What Martin Luther had begun by God’s mighty power,
John Calvin
carried on, teaching the doctrine and application of justification by faith
alone in the Christ revealed in Scripture alone; and endeavouring to apply
Scriptural teaching to every area of life. Pressed by a friend named William Farel to stay in Geneva to preach (that city being a haven for persecuted Christians), Calvin at length complied, and the
Genevan Church
became a centre of the Protestant Reformation. The Scottish Reformer
John Knox
spoke
of the Church in
Geneva
as “the most perfect
school
of
Christ since the days of the apostles”.
1.
And Dinah....went out. This chapter records a severe contest, with
which God again exercised his servant. How precious the chastity of his
daughter would be to him, we may readily conjecture from the probity of his
whole life. When therefore he heard that she was violated, this disgrace would
inflict the deepest wound of grief upon his mind: yet soon his grief is
trebled, when he hears that his sons, from the desire of revenge, have
committed a most dreadful crime. But let us examine everything in order. Dinah
is ravished, because, having left her father's house, she wandered about more
freely than was proper. She ought to have remained quietly at home, as both
the Apostle teaches and nature itself dictates; for to girls the virtue is
suitable, which the proverb applies to women, that they should be oikouroi,
or keepers of the house. Therefore fathers of families are taught to keep
their daughters under strict discipline, if they desire to preserve them free
from all dishonour; for if a vain curiosity was so heavily punished in the
daughter of holy Jacob, not less danger hangs over weak virgins at this day,
if they go too boldly and eagerly into public assemblies, and excite the
passions of youth towards themselves. For it is not to be doubted that Moses
in part casts the blame of the offence upon Dinah herself, when he says,
"she went out to see the daughters of the land;" whereas she ought
to have remained under her mother's eyes in the tent.
3.
And his soul clave unto Dinah. Moses intimates that she was not so
forcibly violated, that Shechem having once abused her, treated her with
contempt, as is usual with harlots; for he loved her as a wife; and did not
even object to be circumcised that he might have her; but the fervour of lust
had so prevailed, that he first subjected her to disgrace. And therefore
although he embraced Dinah with real and sincere attachment, yet, in this want
of self-government, he grievously sinned. Shechem "spoke to the
heart" of the maid, that is, he addressed her courteously, to allure her
to himself by his bland speeches: whence it follows, that when she was
unwilling and resisted, he used violence towards her.
4.
And Shechem said to his father Hamor. In this place it is more clearly
expressed, that Shechem desired to have Dinah for his wife; for his lust was
not so unbridled, that when he had defiled, he despised her. Besides, a
laudable modesty is shown, since he pays deference to the will of his father;
for he does not attempt to form a contract of marriage of his own mind, but
leaves this to his father's authority. For though he had basely fallen through
the precipitate ardour of lust; yet now returning to himself, he follows the
guidance of nature. So much the more ought young men to take head to
themselves, lest in the slippery period of their age, the lusts of the flesh
should impel them to many crimes. For, at this day, greater license everywhere
prevails, so that no moderation restrains youths from shameful conduct. Since,
however, Shechem, under the rule and direction of nature, desired his father
to be the procurer of his marriage, we hence infer that the right which
parents have over their children is inviolable; so that they who attempt to
overthrow it, confound heaven and earth. Wherefore, since the Pope, in honour
of marriage, has dared to break this sacred bond of nature; this fornicator
Shechem alone, will prove a judge sufficient, and more than sufficient, to
condemn that barbarous conduct.
5.
And Jacob heard. Moses inserts a single verse concerning the silent
sorrow of Jacob. We know that they who have not been accustomed to reproaches,
are the more grievously affected when any dishonour happens to them. Therefore
the more this prudent man had endeavoured to keep his family pure from every
stain, chaste and well-ordered, the more deeply is he wounded. But since he is
at home alone, he dissembles, and keeps his grief to himself, till his sons
return from the field. Moreover, by this word, Moses does not mean that Jacob
deferred vengeance till their return; but that, being alone and devoid of
counsel and of consolation, he lay prostrate as one disheartened. The sense
then is, that he was so oppressed with insupportable grief, that he held his
peace.
Note:
Or, he might be restrained by prudence from
imparting his feelings to others, lest by making them public, he should expose
himself to danger, before he was prepared to meet it. At all events, it was
wise to restrain the expression of his indignation, till he was surrounded by
those who might help him with their counsel, or attempt the rescue of his
daughter from the hands of her violator. – Ed.
"He had wrought folly in Israel."
Ainsworth says, "Or against Israel." "Israel being put for the
posterity of Israel." Professor Bush says, "Rather, 'Because folly
had been wrought in Israel,' (the active for the passive)." But perhaps
Ainsworth's translation is to be preferred. "This is the first instance
on record where the family of Jacob is designated by the distinguished
patronymic title of 'Israel,' which afterwards became the dominant appellation
of his posterity." – Bush in loc. – Ed.
Reference
“Commentary
upon the Acts of the Apostles,” by John Calvin. Translated by the Rev. John
King, M.A.. Originally printed for the
Calvin Translation Society, Edinburgh, Scotland. Reprinted 2003 by Baker Books
(USA). pp. 218-221.
