John Calvin Commentary Genesis 31

And he heard the words. Although Jacob ardently desired his own country and was continually thinking of his return to it, his admirable patience appears in this: he suspended his purpose until a new occasion presented itself. I do not, however, deny that some imperfection was mixed with this virtue, in that he did not hurry more to return; but it will shortly appear that the promise of God was always retained in his mind.

In this respect, however, he showed something of human nature by postponing his return for six years for the sake of obtaining wealth. For when Laban was perpetually changing his terms, Jacob might justly have taken his leave of him. But we infer from his secret flight that he was detained by both force and fear.

Now, at least, he had a sufficient reason for asking for his dismissal, because his riches had become grievous and hateful to Laban’s sons. Nevertheless, he did not dare to withdraw openly from their enmity but was compelled to flee secretly. Yet, though his tardiness is in some degree excusable, it was probably connected with indolence, just as the faithful, when they direct their course towards God, often do not pursue it with appropriate fervor.

Therefore, whenever the indolence of the flesh hinders us, let us learn to fan the ardor of our spirits into a flame. There is no doubt that the Lord corrected the infirmity of his servant and gently spurred him on as he proceeded in his course. For if Laban had treated him kindly and pleasantly, Jacob’s mind would have been lulled to sleep; but now he was driven away by hostile looks.

So the Lord often better secures the salvation of His people by subjecting them to the hatred, envy, and malevolence of the wicked, than by allowing them to be soothed with flattering speech. It was far more useful for holy Jacob to have his father-in-law and his sons opposed to him, than to have them courteously obsequious to his wishes, because their favor might have deprived him of the blessing of God.

We also have more than sufficient experience of the power of earthly attractions and of the ease with which, when they abound, the oblivion of celestial blessings steals over us. Therefore, let us not consider it a hardship to be awakened by the Lord when we fall into adversity or receive little favor from the world; for hatred, threats, disgrace, and slanders are often more advantageous to us than the applause of all people on every side.

Moreover, we must notice the inhumanity of Laban’s sons, who complain throughout as if Jacob had plundered them. But sordid and avaricious men suffer from the disease of thinking that they are robbed of everything with which they do not gorge themselves. For since their avarice is insatiable, it necessarily follows that the prosperity of others torments them, as if they themselves would thereby be left in need.

They do not consider whether Jacob acquired this great wealth justly or unjustly; instead, they are enraged and envious because they imagine that so much has been taken from them. Laban had previously confessed that he had been enriched by Jacob’s coming and even that he had been blessed by the Lord for Jacob’s sake. But now his sons murmur, and Laban himself is tortured with grief to find that Jacob also is made a sharer in the same blessing.

From this, we perceive the blindness of avarice, which can never be satisfied. This is also why Paul calls it the root of all evil; because those who desire to swallow up everything must be treacherous, cruel, ungrateful, and in every way unjust. Besides, it is to be observed that Laban’s sons, in the impetuosity of their younger years, give vent to their vexation; but the father, like a cunning old fox, is silent, yet betrays his wickedness by his facial expression.

And the Lord said unto Jacob. The holy man's timidity is more clearly seen here; for, realizing that his father-in-law intended evil against him, he still did not dare to move a foot unless he was encouraged by a new divine message. But the Lord, who through events had already shown him that he should delay no longer, now also urges him with words.

Let us learn from this example that although the Lord may prompt us to our duty through adversity, we will profit little from it unless the prompting of His word is also added. And we see what will happen to the reprobate; for they either become stupefied in their wickedness or erupt in fury.

Therefore, so that the instruction conveyed by external events may profit us, we must ask the Lord to enlighten us with His own word. Moses's primary purpose here, however, is to show that Jacob returned to his own country under God's special guidance.

Now the land of Canaan is called the land of Abraham and Isaac, not because they originated from it, but because it had been divinely promised to them as their inheritance. Therefore, by this voice, the holy man was reminded that although Isaac had been a foreigner, yet, in God's sight, he was the heir and lord of that land, in which he possessed nothing but a tomb.

And Jacob sent. He sends for his wives to explain his intention to them and to exhort them to accompany him in his flight, for it was his duty as a good husband to take them away with him; and therefore, it was necessary to inform them of his design.

And he was not so blind as to be unaware of the many dangers of his plan. It was difficult to convey women, who had never left their father’s house, to a remote region by an unknown journey. Moreover, there was reason to fear that, in seeking protection for themselves, they might betray their husband to his enemies.

In such a state of distress, the courage of many would have failed them to such an extent that they would have disregarded conjugal fidelity to provide for their own safety. Jacob, therefore, acted with great constancy in choosing to expose himself to danger rather than fail in his duty as a good husband and head of the family.

If his wives had refused to accompany him, the call of God would have compelled him to depart. But God granted him what was far more desirable: his whole family unanimously prepared to follow him. Moreover, his wives, whose mutual quarrels had previously filled his house, now freely consented to go with him into exile.

So the Lord, when in good faith we discharge our duty and avoid nothing that He commands, enables us to succeed, even in the most uncertain matters.

Furthermore, from the fact that Jacob calls his wives to him in the field, we infer what an anxious life he led. Certainly, it would have been a primary convenience of his life to live at home with his wives.

He was already advanced in age and worn down with many labors; and therefore, he had the greater need of their service. Yet, satisfied with a cottage in which he might watch over his flock, he lived apart from them. If, then, Laban and his sons had possessed even a shred of fairness, they would have found no cause for envy.

I see your father’s countenance. This address consists of two parts. First, he speaks of his own integrity and protests against the treachery of his father-in-law. He next testifies that God is the author of his prosperity, so that Rachel and Leah might more willingly accompany him.

Since he had become very rich in a short time, he clears himself of all suspicion and even appeals to them as witnesses of his diligence. And though Moses does not relate everything in detail, 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 greed 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 is possible that within six years Laban might so 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 account of the dream, although it follows in a later part of the history, shows that holy Jacob had undertaken nothing except by the Divine command. Moses had previously related the transaction simply, saying nothing concerning the counsel that prompted it; but now, in the person of Jacob himself, he removes all doubt concerning it. For he does not suggest that Jacob was lying in order to deceive his wives by this deception; rather, he introduces the holy servant of God, truthfully declaring, without pretense, the situation as it truly was. For otherwise, he would have abused the name of God with abominable impiety by connecting this vision with that former one, in which we see that the gate of heaven was opened to him.

I am the God of Beth-el. It is not surprising that the angel should speak in the person of God: either because God the Father appeared to the holy patriarchs in His own Word, as in a living mirror, and this under the form of an angel; or because angels, speaking by the command of God, rightly utter their words, as if from His mouth.

For the prophets are accustomed to this form of speaking; not in order to exalt themselves to the place of God, but only so that the majesty of God, whose ministers they are, may shine forth in His message. Now, it is fitting 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 for His servant the remembrance of His own promise. For holy Jacob had not yet attained that degree of perfection which rendered the simpler rudiments unnecessary for him.

However, little light of true doctrine prevailed at that time, and even that was wrapped in many shadows. Nearly the whole world had apostatized to false gods, and that region, indeed, even the house of his father-in-law, was filled with unholy superstitions. Therefore, amidst so many hindrances, nothing was more difficult for him than to keep his faith in the one true God firm and invincible.

For this reason:

1. Pure religion is commended to him, so that, among the various errors of the world, he might adhere to the obedience and worship of that God whom he had once known.
2. The promise which he had previously received is confirmed anew to him, so that he might always keep his mind fixed on the special covenant which God had made with Abraham and his posterity.

Thus he is directed to the land of Canaan, which was his own inheritance, so that the temporal blessing of God, which he was soon to enjoy, would not detain his heart in Mesopotamia. For since this oracle was only an appendix to the previous one, whatever benefits God afterwards bestowed should be referred to that first design.

We can also conjecture from this passage that Jacob had previously preached to his household concerning the true God and the true religion, as was fitting for a pious father of his family. For he would have acted absurdly by uttering this discourse unless his wives had been previously instructed concerning that wonderful vision.

What he had said before also relates to this point: that the God of his father had brought him assistance. For it is as if he were openly distinguishing the God whom he worshipped from the god of Laban. And now, because he speaks familiarly with his wives about subjects they know, it is probable to conjecture that it was not Jacob’s fault if they were not imbued with the knowledge of the one God and with sincere piety.

Furthermore, by this oracle the Lord declared that He is always mindful of the godly, even when they seem to be cast down and deserted. For who would not have said that the outcast Jacob was now deprived of all celestial help? And indeed, the Lord appears to him late; but beyond all expectation shows that He had never been forgetful of him.

Let the faithful also, today, feel that He is the same towards them. If, in any way, the wicked tyrannically oppress them by unjust violence, let them bear it patiently, until at length, in due time, He shall avenge them.