John Calvin Commentary Genesis 28:20

"And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on," — Genesis 28:20 (ASV)

And Jacob vowed a vow. The design of this vow was that Jacob would show his gratitude if God should prove favorable to him. In this way, they offered peace offerings under the law to testify to their gratitude. Since thanksgiving is a sacrifice of a sweet odor, the Lord declares vows of this nature to be acceptable to Him. Therefore, we must also consider this point when we are asked what and how it is lawful to vow to God. For some are too critical and would completely condemn all vows rather than open the door to superstitions.

But if the rashness of those persons who carelessly pour forth their vows is stubbornly wrong, we must also be careful not to become like those on the opposite side, who reject all vows without exception. Now, for a vow to be lawful and pleasing to God, it must first aim at a right end. Second, people should vow nothing except what God Himself approves and what He has placed within their power.

When the separate parts of this vow are examined, we will see holy Jacob regulating his conduct so that he omits none of these things I have mentioned. In the first place, his only intention is to testify to his gratitude. Secondly, he confines whatever he is about to do to the lawful worship of God.

In the third place, he does not proudly promise what he did not have the power to perform, but devotes the tithe of his goods as a sacred offering. Therefore, the folly of the Papists is easily refuted. They, in order to justify their own confused mixture of vows, seize upon one or another soberly conceived vow as a precedent, while, in the meantime, their own permissiveness knows no limits.

Whatever first comes to mind they are not ashamed to impose upon God. One man makes his worship consist in abstinence from flesh, another in pilgrimages, a third in sanctifying certain days by the use of sackcloth, or by other things of the same kind. And not to God only do they make their vows, but also admit any deceased person they choose to share in this honor.

They presumptuously claim for themselves the choice of perpetual celibacy. What do they find in Jacob’s example that has any similarity or connection to such rashness, that they should on this basis grasp at such a justification for themselves? But, to bring all these things clearly to light, we must first begin to explain the words.

It may seem absurd that Jacob here makes a covenant with God, to be His worshipper, if He will give him what he desires, as if he truly did not intend to worship God for nothing. I answer that by including this condition, Jacob did not by any means act from distrust, as if he doubted God’s continual protection. Rather, in this manner, he made provision against his own weakness, preparing himself to celebrate the divine goodness by a vow made beforehand. The superstitious deal with God just as they do with mortal man; they try to soothe Him with their enticements.

The design of Jacob was far different: namely, to stimulate himself more effectively to the duties of religion. He had often heard from the mouth of God, I will be always with you; and he adds his vow as a supplement to that promise. He seems indeed, at first sight, like a mercenary, acting in a servile manner. But since he depends entirely on the promises given to him, forming both his language and his affections in accordance with them, he aims at nothing but the confirmation of his faith. He also gathers those aids that he knows are suitable for his weakness.

When, therefore, he speaks of food and clothing, we must not, on that account, accuse him of concern only for this earthly life. In fact, he is contending, like a valiant champion, against violent temptations. He found himself lacking everything. Hunger and nakedness continually threatened him with death, not to mention his other countless dangers. Therefore, he armed himself with confidence to proceed through all difficulties and obstacles, fully assured that every kind of assistance was stored up for him in the grace of God. For he confesses himself to be in extreme destitution when he says, If the Lord will supply me with food and raiment.

It may nevertheless be asked, since his grandfather Abraham had sent his servant with a splendid retinue, with camels and precious ornaments, why does Isaac now send away his son without a single companion and almost without provisions? It is possible that he was dismissed in this way so that the mind of cruel Esau might be moved to tenderness by such a pitiful sight.

Yet, in my judgment, another reason was of greater weight. For Abraham, fearing that his son Isaac would remain with his relatives, took an oath from his servant that he would not allow his son to go into Mesopotamia. But now, since necessity compels holy Isaac to determine differently for his son Jacob, he, at least, takes care not to do anything that might delay his return.

He therefore supplies him with no wealth and with no delicacies that might captivate his mind, but purposely sends him away poor and empty, so that he might be more ready to return. In this way, we see that Jacob preferred his father’s house to all kingdoms and had no desire for settled rest elsewhere.