John Calvin Commentary Genesis 28:10

"And Jacob went out from Beer-sheba, and went toward Haran." — Genesis 28:10 (ASV)

And Jacob went out. In the course of this history, we must especially observe how the Lord preserved his own Church in the person of one man. For Isaac, on account of his age, lay like a dry trunk; and although the living root of piety was concealed within his heart, yet no hope of further offspring remained in his exhausted and barren old age.

Esau, like a green and flourishing branch, had much of show and splendor, but his vigor was only momentary. Jacob, as a severed twig, was removed to a far distant land; not that, being ingrafted or planted there, he should acquire strength and greatness, but that, being moistened with the dew of heaven, he might put forth his shoots as into the air itself.

For the Lord wonderfully nourishes him and supplies him with strength, until he brings him back again to his father’s house. Meanwhile, let the reader diligently observe that while he who was blessed by God is cast into exile, an occasion for glorying was given to the reprobate Esau, who was left in possession of everything, so that he might securely reign without a rival.

Let us not, then, be disturbed if at any time the wicked sound their triumphs, as having gained their wishes, while we are oppressed. Moses mentions the name of Beersheba because, as it formed one of the boundaries of the land of Canaan and lay towards the great desert and the south, it was the more remote from the eastern region towards which Jacob was going.

He afterwards adds Charran (Genesis 29:1), where Abraham, when he left his own country, dwelt for some time. Now, it appears that not only the pious old man Terah, when he followed his son or accompanied him on his journey, came to Charran where he died; but that his other son Nahor, with his family, also came to the same place.

For we read in the eleventh chapter (Genesis 11:1) that Terah took his son Abraham, Lot his grandson, and Sarai his daughter-in-law. From this we infer that Nahor, at that time, remained in Chaldea, his native country. But now, since Moses says that Laban dwelt at Charran, we may therefore conjecture that Nahor, in order that he might not appear guilty of the inhumanity of deserting his father, afterwards gathered together his goods and came to him.

Moses here, in a few words, declares what a severe and arduous journey the holy man (Jacob) had on account of its great length. To this, another circumstance is also added: namely, that he lay on the ground, under the open sky, without a companion, and without a habitation. But as Moses only briefly alludes to these facts, so I will also avoid prolixity, as the thing speaks for itself. Therefore, if at any time we think ourselves to be roughly treated, let us remember the example of the holy man as a reproof to our fastidiousness.