Commentary on Genesis John Calvin (continued)
JOHN CALVIN
Yet satisfied with a cottage in which he might watch over his flock, he lived apart from them. If, then, there had been a particle of equity in Laban and his sons, they would have found no cause for envy.
5. I see your father's countenance. This address consists of two parts. For first, he speaks of his own integrity, and expostulates concerning the perfidy of his father-in-law. He next testifies that God is the author of his prosperity, in order that Rachel and Leah may the more willingly accompany him. And whereas he had become very rich in a short space of time, he purges himself from all suspicion; and even appeals to them as witnesses of his diligence. And though Moses does not minutely relate everything; yet there is no doubt that the honesty of their husband had been made clear to them by many proofs, and that, on the other hand, the injuries, frauds, and rapacity of their father, were well known. When he complains that his wages had been changed ten times, it is probable that the number ten is simply put for many times. Nevertheless it may be, that within six years Laban might thus frequently have broken his agreements; since there would be twice as many seasons of breeding lambs, namely, at spring and autumn, as we have said. But this narration of the dream, although it follows in a subsequent part of the history, shows that holy Jacob had undertaken nothing but by the Divine command. Moses had before related the transaction simply, saying nothing respecting the counsel from which it had proceeded; but now, in the person of Jacob himself, he removes all doubt respecting it; for he does not intimate that Jacob was lying, in order, by this artifice, to deceive his wives; but he introduces the holy servant of God, avowing truly, and without pretense, the case as it really was. For otherwise he would have abused the name of God, not without abominable impiety, by connecting this vision with that former one, in which we see that the gate of heaven was opened unto him.
13. I am the God of Beth-el. It is not wonderful that the angel should assume the person of God: either because God the Father appeared to the holy patriarchs in his own Word, as in a lively mirror, and that under the form of an angel; or because angels, speaking by the command of God, rightly utter their words, as from his mouth. For the prophets are accustomed to this form of speaking; not that they may exalt themselves into the place of God; but only that the majesty of God, whose ministers they are, may shine forth in his message. Now, it is proper that we should more carefully consider the force of this form of expression. He does not call himself the God of Bethel, because he is confined within the limits of a given place, but for the purpose of renewing to his servant the remembrance of his own promise; for holy Jacob had not yet attained to that degree of perfection which rendered the more simple rudiments unnecessary for him. But little light of true doctrine at that time prevailed; and even that was wrapped in many shadows. Nearly the whole world had apostatized to false