Commentary on Genesis John Calvin
JOHN CALVIN
in anxiety, but we may infer from the context, that he had been very greatly perplexed, when the Lord thus revived him. Moreover, we must observe that the principal medicine by which he was restored, was contained in the expression, The Lord spoke. Why did not God by a miracle translate him to some other place, and thus immediately remove him from all danger? Why did he not even, without a word, stretch out the hand over him, and repress the ferocity of all, so that no one should attempt to hurt him? But Moses does not insist upon this point in vain. For hereby we are taught whence our greatest consolation in our afflictions is to be sought; and also, that it is the principal business of our life, to depend upon the word of God, as those who are certainly persuaded that, when he has promised salvation, he will deal well with us, so that we need not hesitate to walk through the midst of deaths. Another reason for the vision was, that Jacob might not only truly perceive that God was his deliverer; but, being forewarned by his word, might learn to ascribe to God whatever afterwards followed. For seeing that we are slow and dull, bare experience by no means suffices to attest the favor of God towards us, unless faith arising from the word be added.
Go up to Beth-el. Though it is God's design to raise his servant from death to life, he may yet have appeared to hold him up to derision; for the objection was ready, Thou indeed, O Lord, commandest me to go up, but all the ways are closed; for my sons have raised such a flame against me, that I cannot remain safe in any hiding-place. I dare scarcely move a finger: what therefore will become of me, if with a great multitude, I now begin to move my camp? shall I not provoke new enmities against me by my movements? But by this mode the faith of Jacob was most fully proved; because, knowing God to be the leader and guardian of his journey, he girded himself to it, relying on the divine favor. Moreover, the Lord does not simply command what it is his will to have done, but he encourages his servant, by adding the promise. For, in reminding him that he is the same God who had before appeared unto him as he was fleeing in alarm from his brother, a promise is included in these words. The altar also refers to the same point; for since it is the divinely appointed token of thanksgiving, it follows that Jacob would come thither in safety, in order that he might duly celebrate the grace of God. God chooses and assigns Bethel, rather than any other place, for his sanctuary; because the very sight of it would greatly avail to take away terror, when he should remember that there the glory of the Lord had been seen by him. Further, since God exhorts his servant to gratitude, he shows that he is kind to the faithful, in order that they, in return, may own themselves to be indebted for everything to his grace, and may exercise themselves in the celebration of it.
2. Then Jacob said unto his household. The prompt obedience of Jacob is here described. For when he heard the voice of God, he neither doubted
COMMENTARY ON GENESIS
nor disputed with himself respecting what was necessary to be done: but, as he was commanded, he quickly prepared himself for his journey. But to show that he obeyed God, he not only collected his goods, but also purified his house from idols. For if we desire that God should be propitious to us, all hindrances are to be removed, which in any way separate him from us. Hence also we perceive to what point the theft of Rachel tended. For, (as we have said,) she neither wished to draw her father away from superstition, but rather followed him in his fault; nor did she keep this poison to herself, but spread it through the whole family. Thus was that sacred house infected with the worst contagion. Whence also it appears, how great is the propensity of mankind to impious and vicious worship; since the domestics of Jacob, to whom the pure religion had been handed down, thus eagerly laid hold on the idols offered to them. And Jacob was not entirely ignorant of the evil: but it is probable that he was so far under the influence of his wife, that, by connivance, he silently cherished this plague of his family. And truly, in one word, he convicts and condemns both himself and the rest, by calling idols "strange gods." For whence arose the distinction here made, unless from his knowing that he ought to be devoted to one God only? For there is a tacit comparison between the God of Abraham and all other gods which the world had wickedly invented for itself: not because it was in the power of Abraham to determine who should be the true God: but because God had manifested himself to Abraham, he also wished to assume His name. Jacob therefore confesses his own negligence, in having admitted to his house idols, against which the door had been closed by God. For wherever the knowledge of the true God shines, it is necessary to drive far away whatever men fabricate to themselves which is contrary to the true knowledge of him. But whereas Jacob had been lulled to sleep either by the blandishments of his wife, or had neglected to do his duty, through the carelessness of the flesh, he is now aroused by the fear of danger, to become more earnest in the pure worship of God. If this happened to the holy patriarch, how much more ought carnal security to be dreaded by us, in the season of prosperity? If, however, at any time such torpor and neglect shall have stolen upon us, may the paternal chastisement of God excite and stimulate us diligently to purge ourselves from whatever faults we, by our negligence, may have contracted. The infinite goodness of God is here conspicuous; seeing that he still deigned to regard the house of Jacob, though polluted with idols, as his sanctuary. For although Jacob mingled with idolaters, and even his wife, — a patroness of idolatry, — slept in his bosom, his sacrifices were always acceptable to God. Yet this great benignity of God in granting pardon, neither lessens the fault of the holy man, nor ought to be used by us as an occasion for negligence. For though Jacob did not approve of these superstitions, yet it was not owing to him that the pure worship of God was not gradually subverted. For the corruption which originated with Rachel was now beginning to spread more widely. And the example of all ages teaches the same thing. For scarcely